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by President David 0. McKay 

There is nothing in life so admirable as true 
manhood; there is nothing so sacred as true woman- 
hood. Manhood! Oh, what that means — to be a 
man, to be worthy of the honor that Antony gave 
to Brutus when he pointed and said: 

This was the noblest Roman of them all: 

All the conspirators, save only he, 

Did that they did in envy of great Caesar; 

He only, in a general honest thought, 

And common good to all, made one of them. 

His life was gentle, and the elements 

So mixt in him, that Nature might stand up 

And say to all the world, "This was a man!" 1 

We delight in associating with true men; it is 
good to be in their presence. "A great man," says 
Carlyle, "is the living light-fountain, which it is good 
and pleasant to be near." I often think that it is 
easy to be honest. To be honest means that we are 
in harmony with divine law, that we are in keeping 
with the noblest work of God. 

All men who have moved the world have been 
men who could stand true to their conscience — not 
only James, not only Paul, Peter, 
and all those ancient apostles, but 
all other great men in history. I 
often admire Martin Luther. I can- 
not help feeling uplifted when I 
read his words to the assembly at 
the Diet of Worms, with all the 
Catholic Church opposing him 
and all the powers of the land 
staring him in the face: 

Unless I am refuted and con- 
victed by testimonies of the Scrip- 
tures or by clear arguments . . . I 
can not and will not recant any 
thing, since it is unsafe and dan- 
gerous to do any thing against the 
conscience. . . . Here I stand. 

(I can not do otherwise.) God help me! Amen/ 

It was Joseph Smith who, after having received 
a fervent testimony of the Lord Jesus Christ, de- 
clared to the men who said to him, "It is from the 
devil" — ministers who before had influence with him, 
and whom he respected and believed were attempt- 
ing to teach the word of God — "I had seen a vision; 
I knew it, and I knew that God knew it." (Pearl of 
Great Price, Joseph Smith 2:25.) And just before 
his death he declared to all the world: "I have a 
conscience void of offense toward God and toward 
all men." Why? Because he had been true to it. 
He was a man possessing divine manhood, for true 
manhood is divine. 

The man who is true to his manhood will not lie 
against the truth. We are told that we can crucify 
the Lord afresh. If that be true, we can betray the 
Lord afresh. There is that within every man which 
is divine, a divinity within every man's soul — it can- 
not die. God renews it, inspires it, works to keep 
it alive. The man who will be true to the divine 

within is true to his Lord and to 
his fellowmen. The man who be- 
trays that divinity within and is 
untrue to that which he knows to 
be right, wavers and is weak. God 
pity him; he may go so far that he 
will step out of the Light, out of 
that divine presence, and woe be 
unto him when he does! 

Alma gives an account of young 
men who were exceedingly valiant: 

And they were all young men, 
and they were exceedingly valiant 
for courage, and also for strength 
and activity; but behold, this was 
not all — they were men who were 

iWilliam Shakespeare, 
V, Scene V. 

Julius Caesar, Act 

Parents have responsibility of example. 

^Philip Schaff, History 
Church, Volume VII; Wm. 
lishing Company, Grand 
1910; pages 304, 305. 

of the Christian 
B. Eerdmans Pub- 
Rapids, Michigan, 

JU LY 1967 


true at all times in whatsoever thing they were en- 

Yea, they were men of truth and soberness, for 
they had been taught to keep the commandments of 
God and to walk uprightly before him. (Alma 53: 

Who were these young men? They were sons of 
parents who were equally true to every trust. Their 
parents were converted Lamanites who, when the 
Spirit of God came upon them, devoted their lives 
to the service of their fellowmen, and in their min- 
istry in the Church covenanted that they would 
never more take up arms against their brethren. 
Such was their oath; such was their covenant; and 
they were true to it even unto death. 

One of the most moving accounts in literature is 
the account of these parents going out to meet ene- 
mies who came against them with swords, and of 
their sacrificing their lives rather than uncover the 
swords they had buried and given their word not 
to unearth. A thousand of them suffered death 
rather than violate their covenants. Meeting no 
resistance, the enemy, being conscience stricken, 
stopped the massacre after a thousand men had 
proved they preferred death to violation of a trust. 

I mention this because parenthood has much to 
do in inculcating courage and trustworthiness in 
children. The law of cause and effect is working in 
parenthood as it is in any other law of nature. 
There is a responsibility upon all, especially upon 
fathers and mothers, to set examples worthy of imi- 
tation to children and young people. 

Parents must be sincere in upholding the law 
and the priesthood in their homes, that children may 
see a proper example. Respect for law and order, 
as charity, begins at home. 

Many are familiar with a comment on this funda- 
mental principle by Roger W. Babson: 

The things which we look upon as of great value: 
the stocks, bonds, bankbooks, deeds, mortgages, in- 
surance policies, etc., are merely nothing. While 
fifty-one percent of the people have their eyes on the 
goal of integrity, our investments are secure; but 
with fifty-one percent of them headed in the wrong 
direction, our investments are valueless. So the first 
fundamental of prosperity is integrity. Without it 
there is no civilization, there is no peace, there is no 
security, there is no safety. Mind you also that this 
applies just as much to the man who is working for 
wages as to the capitalist and every owner of prop- 

. . . Integrity applies to many more things 
than money. Integrity requires the seeking after, 
as well as the dispensing of, the truth. It was this 
desire for truth which founded our educational insti- 
tutions, our sciences and our arts. All the great pro- 
fessions, from medicine to engineering, rest upon 
this spirit of integrity. Only as they so rest, can 
they prosper or even survive. 

Integrity is the mother of knowledge. The desire 
for truth is the basis of all learning, the value of all 
experience and the reason for all study and investi- 
gation. Without integrity as a basis, our entire edu- 
cational system would fall to the ground; all news- 
papers and magazines would become sources of great 
danger and the publication of books would have to 
be suppressed. Our whole civilization rests upon the 
assumption that people are honest. With this confi- 
dence shaken, the structure falls. And it should fall, 
for, unless the truth be taught, the nation would 
be much better off without its schools, newspapers, 
books and professions. Better have no gun at all, 
than one aimed at yourself. The corner-stone of 
prosperity is the stone of integrity.' 

George Washington, the father of his country, said: 

/ hope that I may ever have a virtue and firm- 
ness enough to maintain what I consider to be the 
most enviable of all titles — the character of an 
honest man. 

And from the Doctrine and Covenants: 

We believe that governments were instituted of 
God for the benefit of man; and that he holds men 
accountable for their acts in relation to them, both 
in making laws and administering them, for the good 
and safety of society. 

We believe that all governments necessarily re- 
quire civil officers and magistrates to enforce the 
laws of the same; and that such as will administer 
the law in equity and justice should be sought for 
and upheld by the voice of the people. . . . (Doctrine 
and Covenants 134:1, 3.) 

No member of the Church can be true to his 
country, true to his Church, true to his God, who 
will violate the laws which relate to the moral wel- 
fare and spiritual advancement of mankind. Mem- 
bers of the Church should uphold the law every- 
where. And it is time that all of us — the leaders of 
all countries, the politicians, the statesmen, the lead- 
ers in civic affairs in the states and in the cities, as 
well as parents and private citizens — should so speak 
of and so uphold the constitutional law of the land 
that everywhere there will be a renewal of respect 
for it and a revival of the virtues of honor, honesty, 
and integrity. 

All of us should take pride in making Mormonism 
a synonym for trustworthiness, temperance, chastity, 
honesty, justice. These are fundamental principles 
of the Gospel of Jesus Christ and of The Church of 
Jesus Christ of Latter-day Saints. By exemplifying 
them in our lives we contribute to the transformation 
of society; we translate our religion into better social 
conditions and bring salvation and peace to men 
everywhere, here and now. 

a Roger W. Babson, Fundamentals of Prosperity; Fleming H. Re- 
vell Company, New York, N.Y., 1920; pages 16-18. Used by permission. 

(For Course 9, lesson of September 17, "The Power of Faith"; 
for Course 15, lesson of August 20, "Moroni vs. Amaliekiah"; for 
Course 19, lesson of September 17, "The Gospel Before the Birth 
of Jesus"; for Course 25, lesson of September 10, "Choose Light or 
Darkness"; for Course 29, lesson of September 24, "The Prophet 
Joseph Smith"; to support family home evening lessons 26 and 29; 
and of general interest.) 
Library File Reference : INTEGRITY. 




(The Secretary's Corner) 


In the five years ending December, 1966, Sunday 
School enrollment in the stakes and missions of the 
Church increased by 512,899 members, an average 
yearly increase of 102,579. The total of 1,129 new 
Sunday Schools organized during this period re- 
quired 26,972 new officers and teachers, an average 
yearly increase of 226 schools and 5,394 officers and 

As the Sunday School program of the Church 
grows, the ward and branch secretaries have the re- 
sponsibility of accounting for everyone. The names 
of new members should be added to the respective 
class roll books so that their attendance at Sunday 


Sunday School Members in Stakes and Missions 

Sunday School Members in Stakes 

Sunday School Members in Missions 

Number of Sunday Schools in Stakes and Missions ... 

Number of Sunday Schools in Stakes 

Number of Sunday Schools in Missions 

Number Officers and Teachers in Stakes and Missions 

Number Officers and Teachers in Stakes 

Number Officers and Teachers in Missions 

School can be carefully watched. Those who attend 
should have their names listed on the left side; 
while those who do not attend should be listed on 
the right side of the roll book as potential members. 
The secretaries have the responsibility of systemati- 
cally giving the names of the nonattenders to the 
superintendent so that he may present their names 
in the ward or branch council meeting. In this meet- 
ing, assignments will be made to home teachers 
to invite inactive members to attend Sunday School. 
Secretaries should watch carefully the attendance 
rolls so that potential members who attend regularly 
may be added to the active side of the roll books. 

Secretaries also have the responsibility of keep- 
ing an attendance record in the officers and teachers 
roll book of all those called to teach or direct the 
affairs of the Sunday Schools. In addition to this, 
they have the important calling of keeping a history 
of their respective Sunday School throughout the 
Church. — Herald L. Carlston. 




Av. Yearly 









































Can You See It? 

There is no point in displaying a visual aid be- 
fore a class if it cannot be seen by those on the 
back row. 

Do you know how high the letters on a chart 
should be for legibility at a given distance? 

Or how large the writing on a chalkboard should 
be for your classroom? 

From what distance can the names of countries 
on a map be read? 

"Seeing" the material displayed depends on two 

1. Legibility — the letters must be large 
enough and of good design and visual con- 

2. Viewing Conditions — the material must be 
adequately lighted with no glare or re- 

The following tables shows the smallest symbol 
or letter legible at the indicated distance: 

*Based on data in Pamphlet S-4, "Legibility Standards for Pro- 
jected Material," published by Eastman Kodak Company, Rochester, 
New York. 



symbol Height 


% inch 

8 feet 

% " 

16 " 

% " 

24 " 


32 " 

1% inches 

50 " 


62 " 

31/4 " 

100 " 


128 " 

— John A. Peart. 

JULY 1967 


Devoted General Secretary closes 
lifetime of service. 

A Tribute to : 



by Superintendent 
David Lawrence McKay 

Richard E. Folland came to the attention of the 
General Sunday School Superintendency 1 early in 
1946 when they noticed his active and efficient lead- 
ership of Wells Stake Sunday Schools. They called 
him to the Sunday School general board and two 
months later appointed him to be executive secre- 
tary of the Deseret Sunday School Union. This title 
was later changed to general secretary. For more 
than 21 years Richard E. Folland handled the de- 
tails and assumed the responsibilties of this office. 
During this time his associates grew to love him, 
depend upon him, and recognize his many out- 
standing qualities. 

He was unselfishly devoted to the service of the 
Church and the Sunday School. His feelings toward 
the Sunday School were comparable to those of 
Portia toward Bassanio when she said: 

. . . for myself alone 
I would not be ambitious in my wish, 
To wish myself much better; yet for you I 
would be trebled twenty times my- 
self. . . . 2 

Next to Superintendent Hill, he was the first in 
the office in the morning and was nearly always the 
last to leave. He seemed never to have heard of a 
limitation of working hours. 

Richard Folland strove for perfection. He was 
a master of detail. In arranging for conventions and 
conferences, he personally saw that every general 

Richard E. Folland 

board member was given his assignment, all of his 
material, and his itinerary and arrangements. I 
know of no time that a conference appointment was 
ever missed by any board member. Richard saw 
that no misunderstanding took place. 

He was devoted and loyal to his exceptional 
family — his wife, Josephine Howells, and his three 
daughters, JoAnn, Bonnie, and Eleanor. The latter 
predeceased him. He had 14 grandchildren. 

He was a missionary in South Africa during the 
first World War and presided over the South African 
Mission for nearly seven years during the second 
World War. 

In addition to his Sunday School work in Wells 
Stake, he had been superintendent of Whittier Ward 
Sunday School, superintendent of the Ensign Stake 
Y.M.M.I.A., and a member of the Y.M.M.I.A. super- 
intendences in both Whittier and Sixteenth wards. 

The superintendency and general board and all 
the stake superintendents who dealt with him so 
frequently feel a great loss in his passing. 

1 Milton Bennion, George R. Hill, and A. Hamer Reiser. 
2 William Shakespeare, The Merchant of Venice. 




The Folland family (taken eight years ago; four more grandchildren have since been added). Left to right, back row, John R. 
Parrish, Eleanor Folland Shaw (deceased), Gary Shaw (baby), Richard Shaw, Eugene Moore. Middle row, I. to r., JoAnn 
Folland Parrish, Lynn Parrish (baby), Richard E. Folland, Debra Parrish, Josephine Folland, Melody Moore, Bonnie Fol- 
land Moore, Scott Moore (baby). Front row, I. to r., Tom, Richard, and Keith Parrish; Larry and Brent Moore. 


Advisers to the 

General Board: 

General Superintendent: 

First Asst. Gen. Supt: 

Second Asst. Gen. Supt.: 

General Treasurer: 

Acting General Secretary: 

( Richard L. Evans 
( Howard W. Hunter 
David Lawrence McKay 
Lynn S. Richards 
Royden G. Derrick 
Paul B. Tanner 
Jay W. Mitton 


Associate Editors: 

Business Manager: 

Managing Editor: 

Editorial Assistants: 

Research Editor: 

Art Director: 

Circulation Manager: 


Instructor Secretary: 


Executive Committee: 

Instructor Use and 
Circulation Committee: 

President David O. McKay 

David Lawrence McKay 
Lorin F. Wheelwright 

Jay W. Mitton 

Burl Shephard 

Virginia Baker 
Goldie B. Despain 

H. George Bickerstaff 

Sherman T. Martin 

Joan Barkdull 

Marie F. Felt 
Amy J. Pyrah 
A. William Lund 


David Lawrence McKay, Lynn S. Richards, Royden G. Derrick, 
Paul B. Tanner, Jay W. Mitton, Claribel W. Aldous, Ruel A. 
Allred, J. Hugh Baird, Catherine Bowles, John S. Boyden, 
Marshall T. Burton, Herald L. Carlston, Victor B. Cline, Calvin 
C. Cook, Robert M. Cundick, L. H. Curtis, Reed C. Durham, Jr., 
Robert L. Egbert, Henry Eyring, Frank W. Gay, Elmer J. Hart- 
vigsen, Samuel L. Holmes, Lewis M. Jones, A. Laurence Lyon, 
Thomas J. Parmley, Dean A. Peterson, Willis S. Peterson, 
Blaine R. Porter, Warren E. Pugh, Ethna R. Reid, Wayne F. 
Richards, G. Robert Ruff, Alexander Schreiner, Carol C. Smith, 
Joseph Fielding Smith, Jr., Donna D. Sorensen, Kathryn Barnes 
Vernon, Lorin F. Wheelwright, Frank S. Wise, Clarence E. 
Wonnacott, Ralph Woodward. 

Published by the Deseret Sunday School Union of The Church of 
Jesus Christ of Latter-day Saints, the first day of every month at Salt 
Lake City, Utah. Entered at Salt Lake City Post Office as second class 
matter acceptable for mailing at special rate of postage provided in Sec- 
tion 1103, Act of Oct. 3, 1917, authorized on July 8, 1928. Copyright 1967 
by the Deseret Sunday School Union. All rights reserved. 

Thirty to forty-five days notice required for change of address. When 
ordering a change, please include address slip from a recent issue of the 
magazine. Address changes cannot be made unless the old address as well 
as the new one is included. Also, report the new postal ZIP Code number. 

Mail subscriptions to The Instructor, 79 South State Street, Salt Lake 
City, Utah 84111. Subscription price is $3 per year, paid in advance. 
Single issues, 35 cents each. 

Bound volumes sell for $6.75 when all magazines are furnished by The 
Instructor. When subscriber supplies his own issues, binding charge is' $3.75. 

Lorin F. Wheelwright, chairman; Henry Eyring, G. Robert Ruff, Donna D. Sorensen, 
Reed C. Durham, Jr., Ethna R. Redd. 

G. Robert Ruff, chairman; Calvin C. Cook, Lewis M. Jones, Jay W. Mitton. 

JULY 1967 


EVERYBODY in the little city of Ebnat, Switzer- 
land, knew when the Mormons had finished 
framing the roof of their chapel. They could see the 
pine tree fastened to the topmost peak, placed there 
according to European tradition to denote the com- 
pletion of the framework. To Europeans this is 
reason for a celebration. The Latter-day Saints in 
Ebnat had much to be grateful for, and their party 
that evening was one of gratitude and thanksgiving. 

After 17 years of holding meetings in the home 
of President and Sister Gottfried Abderhalden, in 
a little Swiss farmhouse on the side of the mountain, 
the small branch in Ebnat had been granted per- 
mission to erect a chapel in their city. Thrilled and 
happy, they knew the Lord would help them in this 
great undertaking if they would be faithful and do 
their share. 

Problems of the members had begun when they 
tried to buy land and obtain a building permit. Very 
little land is for sale in the Toggenburg valley, for 
the farmers need what property they have to pas- 

(For Course 7, lesson of September 10, "Chapels Are Built"; 
for Course 9, lesson of September 17, "The Power of Faith"; for 
Course 25, lesson of August 20, "Priorities and Emphases"; to sup- 
port family home evening lesson 25; and of general interest.) 

ture their dairy cows. When a building site was 
located, the city officials were not favorably disposed 
toward the project, and it was two years before the 
Saints finally obtained permission to build. Ground 
was broken in March, 1963, but actual construction 
was delayed until the middle of June. Construction 
supervisor, Walter Hertig, Jr., had been born in 
Switzerland, and when the townspeople found that 
a native of their country was in charge, (even though 
he had been in America many years), they were 
happy to assist him in procuring supplies. They were 
apprehensive, however, when he told them the build- 
ing was to be constructed by amateur labor rather 
than by local contractors. They were afraid the re- 
sult would be a disgrace to the community! 

When representatives of the Church Building 
Department arrived to conduct the orientation meet- 
ing, they explained to the Saints that they would 
be required to sacrifice and work so that their great 
dream could be realized. All branch members 

♦Virginia Baker is manuscript editor of The Instructor. She 
worked five years as secretary to an area supervisor in the Church 
Building Department. She has been a stake missionary and served 
in the Sunday School and MIA. She has been an officer of Utah 
Press Women and is a member of the National Amateur Press 

This Is the Church That Faith Built 

by Virginia Baker* 



pledged their support of the program and went to 
work with typical Swiss vigor and enthusiasm. The 
foundation was laid in record time, with every man, 
woman, and child in the branch turning out to dig 
and help. They worked hard and fast because early, 
heavy snows and cold would postpone work on the 
chapel until spring. 

Ebnat is surrounded by foothills of the high 
Swiss Alps. In winter many people travel to this 
area to ski because the snow is deep, the slopes are 
steep, and the countryside is picturesque. Snow 
comes early, and the residents try to do their outside 
work in the warm months of the year. 

The amateur labor — four building missionaries, 
or Church Builders — were housed with members of 
the branch, and the branch was responsible for feed- 
ing the boys and replacing their work clothing as 
needed. This was in addition to regular contribu- 
tions of cash to the building fund each month. 

The project had reached the cement-placing 
stage about the time cold weather usually comes 
to the foothills around Ebnat. The Saints fasted 
and prayed that they would have good weather to 
protect the wet cement. Swiss Mission President 

In keeping with European tradition, members placed pine 
tree on topmost peak of the chapel's finished framework. 

Finished new chapel in Ebnat surpassed fondest hopes of 
the small branch for simple meeting place of their own. 

John M. Russon sent some proselyting missionaries 
to help, and the cement work was all finished be- 
fore bad weather set in. 

With plastic sheets as "walls" attached to the 
framework, the work continued inside through the 
winter, and the second summer the pine tree was 
hoisted to the finished roof framing. That autumn 
the building was ready for brick work, and the 
branch was told that not just one, but two brick 
crews of four Church Builders each were available 
to work on the Ebnat chapel if the members could 
house and feed them. 

This was another mountainous problem. Every 
family who had extra room already was housing a 
building missionary, and to find suitable places to 
house and feed eight more workers seemed impos- 
sible. Again the Saints fasted and prayed for a solu- 
tion to the problem. Almost immediately one of 
the faithful members offered a home that he had 
been unsuccessful in renting, as a place for these 
brethren to stay. But this was not the whole solution. 
The Ebnat Saints were poor in the material things 
of life, with barely sufficient income to take care of 
their own families. And now they were faced with 
the challenge of eight more mouths to feed, eight 
more workers for whom to provide fuel and replace- 
ment clothing. The determined and faithful Saints 
went searching for ways to increase their incomes. 

The branch president took an extra job starting 
a furnace for a factory at four o'clock in the morn- 
ing. He also started the fire on the building site so 
workers could have heat by the time they arrived. 
At 8 o'clock he reported for his daily work, and in 
another factory he found a position as night watch- 
man. His wife and two youngest children took over 
a paper route which took them up and down the 
hills of Ebnat on foot delivering papers, and Sister 
Abderhalden took in washing and sewing and turned 
the money over to the branch building fund. Other 
branch members undertook similar responsibilities 
to help push the project to completion. Faith, prayer, 
and hard work paid off. The brick walls were up 
to the square in only 2^ weeks, and the snow held 
off until the building was closed in. Neighboring 
branches were impressed with the faith of this "big" 
branch of 36 members, and quickly offered their 

As the building neared completion and the fur- 
nishings came, there was great joy among the sisters 
as they washed the new dishes and silverware and 
carefully put them away in the lovely, modern kit- 
chen, which was much better than they had in their 
own homes. 

The townspeople changed their minds about the 
kind of building the Mormons could put up. A 
(Concluded on page 261.) 

JU LY 1967 



A Capsule Guide of August lessons for Home Teachers and Parents 

A GOSPEL OF LOVE (Course 1; age 3) 

Why are Paul's words, "Be ye kind one to another" 
(Ephesians 4:32) difficult for three-year-olds to 
understand? They aren't! These youngsters will dis- 
cuss the meaning and application of kindness in 
their homes, their neighborhoods, and other places. 
The final August lesson will emphasize that many 
people are kind at Sunday School. 

Beginnings of Religious Praise (Course la; age 4) 

Learning to make the right choices is difficult at 
any age, but children in this class will be getting a 
head start. In August lessons, they will learn to 
choose the right foods, take needed rest, and they 
will learn to choose good over evil. 

Growing in the Gospel, Part II (Course 3; ages 5, 6) 

How can children five and six years old follow in 
the footsteps of Jesus? August lessons will help the 
children follow in His footsteps by obeying the com- 
mandments of their Heavenly Father. They will be 
taught that their Heavenly Father will help them 
obey, if they ask for His help in prayer. 

Living Our Religion, Part II (Course 5; ages 7,8) 

It is not easy to make right choices all the time. 
But making the right choices helps us grow in 
strength and wisdom. August lessons will aid stu- 
dents in this course to understand that they will 
receive help in choosing the right if they pray to 
their Heavenly Father, and that He is pleased when 
they have the courage to choose the right. 

History of the Church for Children 
(Course 7; ages 9, 10) 

How can our lives become happier and more useful 
when we try to emulate the examples of our leaders? 
What traits should we look for as being worthy to 
copy? August lessons will unfold exciting highlights 
in the life of each man who became President of 
the Church in latter days and will show how we 
can have life more abundantly by copying their 
good works. 

Scripture Lessons in Leadership 

(Course 9; ages 11, 12) 

Moroni was an army general when he was only 25! 
He had already learned that he could not depend 
alone on his knowledge and understanding of wag- 

ing war. He knew he had to depend on the Lord if 
the Nephites were to save their lives, their families, 
their homes, and their farms. He learned that if the 
evil men they were fighting would not repent, they 
had to be destroyed. Moroni sought and followed 
the Lord's counsel. 

History of the Restored Church 

(Course 11; ages 13, 14) 

Why do we have auxiliaries and social programs in 
the Church? Why can't we just go to Church on 
Sunday morning and forget all the other meetings 
through the week? August lessons in this course 
will outline the reasons and the need for auxiliary 
and social activity. 

Principles of the Restored Church 

(Course 13; ages 15, 16) 

In this day of increasing attitude that the govern- 
ment owes us a living, what is the Church attitude? 
Are we encouraged to expect the federal government 
to do more and more for us? August lessons will 
discuss reasons the Lord has commanded us to de- 
pend on ourselves and help each other. 

Life in Ancient America (Course 15; ages 17, 18) 

What modern general in time of war would question 
the fairness of the strategy of surprise attack? Ne- 
phite general Moroni had such a sense of fair play 
that he wondered if it were right to lead the Laman- 
ite army into a trap. Moroni did trust in what the 
Lord told him, however, and used such tactics as 
He suggested. 

The Articles of Faith (Course 19; ages 19-22) 

How much should the Church participate in politics? 
How about individual Church members? How far 
should individuals go to uphold and sustain the 
laws under which they live? If secular or civil law 
conflicts with God's law, which are we bound to 
obey? August lessons provide discussion of these 

Gospel Living in the Home (Course 25; adults) 

Hidden treasure! What excitement is stirred within 
us when these words are spoken or thought. Few 
of us can search for lost gold mines or pirate trea- 
sure, but all of us can learn to seek and find such 
hidden treasures as the Lord has promised if we 



follow His instructions. August lessons will elab- 

The Gospel in Service of Man (Course 27; adults) 

Since Brigham Young's admonition that the Saints 
should have recreation as well as religion, many 
activities have been included in the Church pro- 
gram. The Lord has inspired programs in music 
and art, drama and education, sports and other 
areas, to make life more complete. 

A Marvelous Work and A Wonder 
(Course 29; adults) 

Would Joseph Smith's pronouncement that we are 
literal children of God have been a strange doctrine 
in the early Christian church? How does such doc- 
trine affect our views, for instance, on prayer and 
forgiveness of sin? August classes will discuss such 

THIS IS THE CHURCH THAT FAITH BUILT (Concluded from page 259.) 

schoolteacher living close to the chapel had watched 
their progress with interest, and he wrote a letter 
to the local paper pointing out that Church mem- 
bers came at night with their families to assist with 
the project. He further emphasized that there was 
no quarreling, no cursing, nor even any smoking or 
drinking among workers on this building. He wrote: 

"Never have I seen such joy and unity before 
among any people. They are truly building by the 
honest sweat of their brows, and loving it. Most of 
you recall how firmly we objected to this building 
project as it was contemplated; but now as we ob- 
serve the determination, industry, and accomplish- 
ment of this people, we are forced to ask ourselves 
this question: Would we be willing to give as much 
for our own church?" 

When the building was finally completed, the 
doors were opened to the public. The entire town 
council came; ministers of the two largest denomina- 
tions came and took pictures. Children brought 
their school friends, showing as much pride in the 
building as if it belonged to them. Some school- 

teachers brought their classes en masse to tour the 
building. And so, as they came, all were impressed 
and proud to have a beautiful new church in their 
community. Often this comment was overheard : 
"Isn't there a wonderful spirit in this building!" 

At a building contractors' convention held near 
Ebnat, the chairman suggested that if the contrac- 
tors wanted to inspect a well-built chapel, they 
should take time to see the new Mormon church in 

Elder Hertig, the building supervisor, said he 
had wondered how such a small branch could ob- 
tain permission for a building, but as the project 
grew to completion he knew it was because they 
were willing to sacrifice to any extent to obtain it. 
No obstacle was too much for them. They fasted 
and prayed and found an answer to every problem. 
When the building was dedicated in 1965, the branch 
had paid every penny of its share of the building — 
and had some money left over! 

Library File Reference: FAITH. 

I! U 

jyiiji!***"* i 

i * *> i m. m. ta.rt 

§ q irana-aiihi.. 



U • ill 

! f **m 

3* *m 

On a rise in Toggenburg valley, in Ebnat, Switzerland, the Saints began building their chapel. 
J U LY 1967 



Key to Conversion 1 

by Glenn L. Pearson* 

Sunday, 28 [November, 1841] — J spent the 
day in the council with the twelve apostles at 
the house of President Young, conversing with 
them upon a variety of subjects. Brother Jo- 
seph Fielding was present, having been absent 
four years on a mission to England. I told the 
brethren that the Book of Mormon was the 
most correct of any book on earth, and the 
keystone of our religion, and a man would get 
nearer to God by abiding by its precepts, than 
by any other book. 2 

The Prophet Joseph never did rescind or 
modify the above statement of the value of the 
Book of Mormon. In fact, he made numerous 
other statements which support this one, as: 

"Take away the Book of Mormon and the 

revelations, and where is our religion? We 
have none. . . ." 3 

If the Book of Mormon is not true, Joseph 
Smith was not a prophet, but a liar. In that 
case, how could we have faith in the revela- 
tions contained in the Doctrine and Covenants? 
How could we have faith in anything he did? 

Many persons have caught the significance 
of Joseph Smith's statement that the Book of 
Mormon is the keystone of our religion. The 
keystone of an arch is that wedge-shaped stone 
at the top which is the last to be inserted and 
the one which holds the arch together. The 
integrity of the Prophet, the truth of the rest 

x Glenn L. Pearson, The Book of Mormon, Key to Con- 
version; Bookcraft, Inc., Salt Lake City, Utah, 1963. This 
book has been used extensively in Church missions and has 
been translated into German, 

2 Joseph Smith, History of the Church of Jesus Christ of 
Latter-day Saints; Volume IV; Deseret News, Salt Lake City, 
Utah, 1908; page 461. 

^History of the Church of Jesus Christ of Latter-day 
Saints, Volume II, page 52. 

* Glenn L. Pearson teaches religion classes at Brigham 
Young University and serves as bishop of the BYU 24th 
Ward, BYU Third Stake. He has earned degrees at Utah 
State University (B.S., 1949) BYU (M.A., 1951) and is work- 
ing toward his doctorate. He was born in Ririe, Idaho, and 
served in the North Central States Mission (1941-43). He 
married Ardith Hunsaker; they have five children. 



of his work, and the conviction that a Divine 
Hand has ever guided that work since his day, 
all depend on whether or not he told the truth 
about the Book of Mormon. Hence, it is the 
keystone of our religion and the key that un- 
locks the door to conversion. 

Joseph Smith did not leave us the option 
of assessing his work in the same way that we 
might assess the work of the Wesleys, Luther, 
or Mary Baker Eddy. We might pick and sort 
with an eclectic hand among the ideas of others 
who established churches; but to deny the truth 
of Joseph Smith's account of the Book of Mor- 
mon is to deny that he was an honorable man 
and a revealer of the word and will of God in 
setting up a legal church and giving it a true 
doctrine. Try to imagine the depth of wicked- 
ness or insanity which could cause a man to 
falsify the story of the Book of Mormon and 
subsequent revelations and then continually 
praise these works as the works of God. When 
you have fully grasped the significance of this 
idea, you can begin to understand the im- 
portance of the Book of Mormon as the key to 

The writer once lived for a few weeks with 
a retired Lutheran minister. This minister had 
just been loaned the standard works of the 
Church and a few other books, including John 
Henry Evans', Joseph Smith, An American 
Prophet. After a time the minister became con- 
vinced that Joseph Smith was a prophet. He 
told me this story of his conversion: 

"When I first started to read these books I 
still believed that Joseph Smith was a wicked 
and ignorant man. By and by I decided he was 
not an ignorant man but an unusually brilliant 
man. Nevertheless, I still believed he was ex- 
tremely wicked. By and by I concluded that 
nobody could be brilliant enough to concoct 
such a story and produce what he had pro- 
duced. So I decided he was inspired of the devil. 

"As I continued to study the Book of Mor- 
mon, a thought began to force itself upon my 
conscious mind: An evil tree cannot produce 
good fruit. There was nothing in the Book of 
Mormon but what would make a person love 
Christ, worship God, and live a sinless life. It 

(For Course 7, lesson of July 23, "Prophets Direct the 
Church"; for Course 9, lesson of September 17, "The Power 
of Faith"; for Course 13, lesson of July 23, "Testimony"; 
for Course 19, lessons of July 2 and 9, "The Book of Mormon" 
and "Revelation"; for Course 25, lesson of September 3, 
"Changed and Reborn"; for Course 27, lesson of September 3, 
"Preview (The Book of Mormon) "; for Course 29, lessons of 
September 10 and 17, "The Standard Works" and "The Proph- 
et Joseph Smith"; to support family home evening lessons 
25 and 30; and of general interest.) 

was then I became fully aware of the fact that 
Joseph Smith couldn't be anything less than 
one of the greatest prophets who ever lived." 
Perhaps Nephi's parting testimony shook 
this minister loose from the prejudice which 
had caused him to "walk in darkness at noon 
day." These words have been burned upon the 
hearts of thousands of honest seekers for truth: 

. . . The words which I have written in 
weakness will be made strong unto them; for it 
persuadeth them to do good. . . . And it speak- 
eth of Jesus, and persuadeth them to believe in 
him, and to endure to the end, which is life 

And it speaketh harshly against sin, accord- 
ing to the plainness of the truth; wherefore, no 
man will be angry at the words which I have 
written save he shall be of the spirit of the 

. . . If ye shall believe in Christ ye will be- 
lieve in these words, for they are the words of 
Christ, and he hath given them unto me; and 
they teach all men that they should do good. 
(2 Nephi 33:4, 5, 10.) 

Many arguments have been advanced 
against the Church, but they all boil down to 
one single problem: Was Joseph Smith a proph- 
et of God? Do we have modern revelation? If 
the Book of Mormon is true, Joseph Smith was 
a prophet, and we do have revelation. The 
Book of Mormon is the key, and each person 
must unlock the door himself. (See Moroni 

From the earliest days of the Church the 
Saints have tended to take the Book of Mor- 
mon too lightly. This caused the Lord to issue 
the following warning and condemnation, which 
is applicable today as it was then: 

And your minds in times past have been 
darkened because of unbelief, and because you 
have treated lightly the things you have re- 
ceived — 

Which vanity and unbelief have brought 
the whole church under condemnation. 

And this condemnation resteth upon the 
children of Zion, even all 

And they shall remain under this condem- 
nation until they repent and remember the new 
covenant, even the Book of Mormon and the 
former commandments which I have given 
them, not only to say, but to do according to 
that which I have written — 

That they may bring forth fruit meet for 
their father's kingdom; otherwise there remain- 
eth a scourge and judgment to be poured out 
upon the children of Zion. (Doctrine and Cove- 
nants 84:54-58.) 

Library File Reference: BOOK OF MORMON. 

J U LY 1967 


In ancient times the betrothal ceremony 
was more important than the nuptial; it 
ended with the groom saying to the bride, 
"See by this ring [or this token] thou art 
set apart for me, according to the law of 
Moses and Israel" This custom pre- 
vailed at the time of Christ when . . . 

"...Mary Was 
Espoused to 



by Reed C. Durham, Jr.* 

After the Apostle Matthew introduced his na- 
tivity account with the words: "Now the birth of 
Jesus Christ was on this wise," he immediately fol- 
lowed with this description: "When as his mother 
Mary was espoused to Joseph, before they came 
together, she was found with child of the Holy 
Ghost." (Matthew 1:18.) 

What did Matthew mean by the word "espoused"? 
Did he consider that Joseph and Mary were 
husband and wife in the same way we consider a 
man and his companion to be husband and wife 
today? Before answering these questions, let us in- 
vestigate another account of the nativity written 
by the physician, Luke. 

Luke's account of Mary's relationship with Jo- 
seph is stated beautifully, in words which follow his 
statement that the Angel Gabriel was sent by God 
to the city of Nazareth in Galilee, "To a virgin 
espoused to a man whose name was Joseph, of the 
house of David; and the virgin's name was Mary." 
(Luke 1:27.) Again, the word "espoused" is the one 
employed to suggest a relationship between Mary 
and Joseph. Again we ask what that word means. 

The answers to the above questions are impor- 
tant to an understanding of the full significance of 
Christ's birth, commonly referred to as the virgin 
birth. The questions are serious ones and are often 
asked by those mature enough to recognize various 
social relationships at present existing between men 

(For Course 13, lesson of September 24, "Two Great Messages"; 
for Course 15, lesson of September 24, "Life in Palestine"; to sup- 
port family home evening lesson 30; and of general interest.) 


■ i 

Art by Dale Kilbown. 

and women. One may have difficulty in explaining 
several passages in the nativity accounts, such as, 
"was minded to put her away privily" [divorce] 
(Matthew 1:19); "Joseph her husband" (Matthew 
1:19); "take unto thee Mary thy wife" (Matthew 
1:20) ; and "with Mary his espoused wife, being great 
with child" (Luke 2:5); if, indeed, Mary and Joseph 
were not married as husband and wife. On the other 
hand, if they were genuinely husband and wife, there 
are other passages which present difficulties for in- 
quisitive, curious, and imaginative minds. (See 
Matthew 1:18, 25; Luke 1:34.) 

An unabridged English dictionary will not be 
of great assistance because the word "espouse/al" 
refers either to the promise of marriage, the betroth- 
al, or the marriage itself. No, the answer to the 
questions must depend upon a more careful study 
of the New Testament texts and the social and re- 
ligious customs of Galilee in the time of Jesus. 

The Greek word translated by the King James 
Bible translators as "espousal" actually means "to 
woo and win," "to court for a wife," "to seek in 
marriage," and "to betroth." For this reason, the 
majority of the modern New Testament transla- 
tions read, instead of "espousal," something like: 

"betrothed" and "had been pledged" (Emphatic 
Diaglott) ; 

"Mary was promised in marriage" (New World) ; 

*Reed C. Durham, Jr. is a member of the Sunday School general 
board and is on the faculty of the LDS Institute of Religion at the 
University of Utah. Born in Long Beach, California, he earned degrees 
from Utah State University (B.S. 1956, M.S. 1957) and Brigham Young 
University (PhD 1965). He served in Western States Mission (1960-1952). 
He married Faye L. Davis, and they have six children. 



"betrothed" (Revised Standard Version); 

"was engaged" and "his future wife" (Phillips); 

"betrothed" (New English Bible) ; 

"had been betrothed" (Rieu) ; 

"had been betrothed," and "who was engaged 
to him" (New American Standard) ; 

"betrothed" (English Revised, American Stan- 
dard, Weymouth, and New Jerusalem) ; 

"engaged" (American Translation, Goodspeed) . 

But even if modern translators have rendered 
the more accurate translation with the words "be- 
trothal" or "engaged," the question remains as to 
how the scriptures in both Matthew and Luke's 
nativity can still refer to Mary and Joseph as hus- 
band and wife, and even speak of a possible divorce. 
The answer is simply that the meaning of the terms 
"engagement" or "betrothal" to the Jewish people 
in Christ's day meant considerably more than these 
terms connote to us today. 

In ancient Biblical times there were two main 
marriage events, the betrothals and the nuptials. 1 
Each of these was attended with family feasting and 
ceremonials of various kinds; and both events were 
generally planned by parents in the infancy of their 
children. 2 

The betrothal ceremony in ancient times was a 
more important celebration than the nuptial, which 
consisted of the actual taking of the wife. 3 The be- 
trothal was considered to be more than the promise 
of marriage similar to our engagement. Engagements 
could be broken off, a promise might be set aside, 
but the betrothal was considered binding because it 
was entered into by a sacred oath and covenant. 4 

The ceremony of the betrothal generally con- 
sisted of "the payment of a dowry by the intending 
bridegroom"; the collecting together of the families 
of both bride and groom; the young man giving 
"the young woman either a gold ring or some article 
of value, or simply a document" containing the 
agreements; the conducting of a question-and-an- 
swer covenant by the bride and groom; the man 
finally saying to the girl, "See by this ring [or this 
token] thou art set apart for me, according to the 
law of Moses and of Israel," and the giving of a 
benediction over the cup of wine. All of this to 
be done in the presence of two witnesses. 5 

After the above ceremony the "two persons were 
regarded as being as much bound to one another as 

*L. M. Epstein, The Jewish Marriage Contract; New York Jew- 
ish Theological Seminary of America, New York, N.Y., 1927; pages 

2 George M. Mackie, Bible Manners and Customs; Fleming H. Re- 
vell Company; page 122. 

3 Hayyim Schauss, The Lifetime of a Jew; Union of American 
Hebrew Congregation, Cincinnati, Ohio, 1950; page 130. 

4 Fred H. Wight, Manners and Customs of Bible Lands; Moody 
Press, Chicago, Illinois, 1953; page 129. 

B A. C Bouquet, Everyday Life in New Testament Times; Charles 
Scribner's Sons, New York, N.Y., 1953; page 147. 

Louis M. Epstein, Sear Laws and Customs in Judaism; Block Pub- 
lishing Company, New York, N.Y., 1948; pages 126-127. 

Fred H. Wight, Manners and Customs of Bible Lands; pages 129-130. 

if they were already married." 6 From betrothal on, 
she was "in every respect the wife of her husband"; 7 
"they were legally husband and wife." 8 The be- 
trothal then "was definite and binding upon both 
groom and bride, who were considered as man and 
wife in all legal and religious aspects, except that 
of actual cohabitation." 9 This covenant was con- 
sidered to be so binding that "it could be termin- 
ated only by death or divorce." 10 If there were found 
any faithlessness on the part of the female, it was 
considered adultery and the divorce could be ob- 
tained by the man upon receiving a paper of divorce 
from the rabbi. 11 This explains the thought of Joseph 
to "put her away" privately because he must have 
originally considered unfaithfulness on his betrothed 
wife's part. 

In the time of Christ, if two other persons of les- 
ser character than Joseph and Mary, living in Judea 
instead of Galilee, were to find the betrothed wife 
"with child," even though it was a violation of Rab- 
binical law, it would not have been considered ter- 
ribly wrong legally or socially; 12 and the man prob- 
ably would have done nothing about it. But up in 
Galilee all who were betrothed were extremely con- 
cerned to preserve the sanctity of the betrothal cove- 
nant until their consummation at the wedding. 

The betrothal was not the same as the wedding. 
At least a whole year elapsed between the betrothal 
and the actual wedding. These two events must not 
be confused. . . . It was during this period of about 
a year, between the betrothal and the wedding, that 
Mary was found to be with child of the Holy Spirit." 

Thus we can witness how sincere, committed, 
and obedient to the laws of Israel was Joseph in 
relation to his wife, until he understood from the 
angel how exceeding divine was Mary's conception. 

Thus the answers are plain. Mary and Joseph, 
were, in truth, husband and wife. As husband and 
wife, however, in the betrothed covenantal way, they 
could not and would not partake of the wedding 
union until the prescribed time came for the final 
wedding ceremony, which usually involved a pro- 
cession and a feast and then the taking of the wife 
to the groom's own house. Therefore, the scriptures 
attest that no two more honorable people existed 
in the world before or since than Mary and Joseph, 
to whom she had indeed been "espoused." 

B A. C Bouquet, Everyday Life in New Testament Times, page 147. 

TL. M. Epstein, The Jewish Marriage Contract, page 12. 

8 L. M. Epstein, Sex Laws and Customs in Judaism, page 126. 

"Bernard Drachman, "Betrothal," The Jewish Encyclopedia, Vol- 
ume III; Funk and Wagnalls Company, New York, NY., 1902; pages 

"Israel Abrahams, "Marriage (Jewish)," Encyclopedia of Religion 
and Ethics, Volume VIII; T. & T. Clark, Edinburgh, Scotland, 1915; 
pages 460-461. 

^Israel Abrahams, "Marriage (Jewish)," pages 460, 461; George 
M. Mackie, Bible Manners and Customs, page 122. 

^L. M. Epstein, Sex Laws and Customs in Judaism, page 126. 

13 Fred H. Wight, Manners and Customs of Bible Lands, pages 
129-130. Used by permission of Moody Press, Moody Bible Institute of 
Chicago. See also Deuteronomy 20:7; 22:24; II Samuel 3:14; Judges 
14:15; 15:1. 
Library File Reference: JEWS— SOCIAL LIFE AND CUSTOMS. 

JU LY 1967 


Gushing wells of sweet water have conquered the desert, and 

hands of brotherhood reaching out from halfway around the 
world have helped establish a modern dairy farm for 200 Arab 
orphan boys. To one great leader in historic Jericho this is . . . 


(This article was written just prior to the outbreak of hostilities in the Middle East.) 

Near ancient Jericho in the Hashemite kingdom 
of Jordan, streams of clear, flowing water have 
transformed barren desert land along the Jordan 
River into a rich carpet of green. In the fields many 
Arab boys and young men herd cattle and grow crops 
to feed themselves and support their school in one 
of the most arid regions on earth. Others feed and 
milk dairy cows in modern sheds and then process 
the milk. They are both Christian and Moslem boys 
— Arab refugee orphans. 

Behind this busy oasis and its promise for the 
future is the story of one man's dream — and a bond 
of brotherhood that reached halfway around the 
world from the Jordan River in Utah to help make 
his dream come true. 

The beginning of this story is the historic exodus 
of the Jewish people from Europe after World War 
II and their return to Palestine, land of the ancient 
prophets on the eastern shore of the Mediterranean 
Sea, where the forefathers of the Jews had lived 
from 1200 B.C. until their expulsion by the Romans 
in 137 A.D. But the centuries-old religious hope 
that compelled the Jews, like a homing instinct, to 
gather again to the land of their fathers clashed, 
after nearly 2,000 years, with the territorial inter- 
ests and religious heritage of other children of Abra- 
ham, the modern Arab or Moslem peoples. 

In 1948, open warfare broke out between the 
newly proclaimed Jewish state of Israel and a coa- 
lition of Arab neighbors, including Jordan on the 

by L. Burt Bigler* 

east. Before the cease-fire early in 1949, the found- 
ling Zionist state upheld by force of arms its claim 
to most of Palestine. But the cost of Jewish sov- 
ereignty came high for nearly a million Arab refu- 
gees who were forced to flee from Israel over the 
hills of Judea and down into the Jordan desert by 
the Dead Sea, the lowest spot of land on earth, about 
1,200 feet below sea level. 

After 18 years, these homeless war victims still 
survive today as wards of the United Nations in a 
region so arid that for centuries the only known 
drinking water has come from a single place called 
Elisha's Spring, near Jericho. The area receives less 
than five inches of rainfall per year. 

Among the homeless Arabs was a past leader 
who carried unbroken faith in the future and a plan 
of opportunity for those who would face the chal- 
lenge to carve it out. Musa Bey Alami, an Arab 
by birth, Christian by faith, had studied at Cam- 
bridge University in England before going on to 
earn recognition as a lawyer and wealthy landowner 
near Jerusalem. But the war rendered him almost 

In 1949, without looking back on past fortunes, 
this humanitarian turned his interest to the half- 
starved orphan boys who crowded the refugee camps. 
That year he gathered up 19 suffering youths and 
led them to Jericho, 20 miles east of Jerusalem, 

(For Course 9, lessons of July 30 and August 6, "A Leader 
Produces Good Fruits" and "A Leader Perseveres in Doing Right"; 
for Course 15, lessons of September 10, 17, and 24, "A Wondrous 
Land," "Palestine," and "Life in Palestine"; to support family home 
evening lesson 25; and of general interest.) 

*L. Burt Bigler was released recently from his responsibility as 
a member of the West Jordan Stake high council so that he could 
devote more time to helping people in the Holy Land build up 
dairy herds. He sang in the Tabernacle Choir until called to be 
bishop of Wandamere Ward, Grant Stake. He served in Northern 
States Mission (1919-1921). He is vice president of the Salt Lake 
Council for International Visitors. He married Hazel Anderson and 
they are members of West Jordan First Ward. They have five 



where Hussein, King of Jordan, gave him 1,000 
acres of worthless desert for a future orphanage 
and school. 

A Cupful of Water 

Soon Musa had 200 boys, some carried to him on 
litters because of severe malnutrition. Many had 
rickets, and all were hungry and thirsty most of 
the time. The only known sweet water in the area 
was Elisha's Spring, and thus many thousands of 
homeless Arabs had flocked to this refuge. 

The first step in creating a settlement out of 
barren sand took such ungrounded faith that Musa 
Alarm's people called him a dreamer. It was to dig 
for water, the most urgently needed commodity, 
near the shores of the Dead Sea where no fresh 
water had flowed for at least 2,000 years. "It's no 
use, Musa," they said. "If you do get water here, 
1,000 feet below sea level and five miles from the 
Dead Sea, it will surely be salty." 

Still they dug. And they kept digging, with bare 
hands and crude tools, until one memorable day a 
young Arab at the bottom of the 70-foot hole cried 
out that he saw water. Suspense reigned while a boy 
was let down to bring the first cupful of water to- 
the surface. When the anxious Musa tasted it and 
found it sweet, this great man sat down on the 
edge of the well and wept. There was great rejoic- 
ing in the area that day. 

With his critics banished, this leader of the 
Arabs won help from the American Arabian Oil 
Company in drilling and outfitting a well. The con- 
stant flow of clear water refreshed the parched land, 
and the desert soon abounded with citrus trees and 
vegetable crops. Since that time many wells have 
been dug, all producing fresh water in abundance. 

A Milk Cow for Edom 

The next project for Musa Alami and his boys 
was the development of a chicken farm for meat and 
fresh eggs. This was important progress. Yet the 
resourceful Arab also knew that his wards lacked 
calcium and other nutrients from milk products. 
Even then he was looking ahead to a dream as un- 
realistic as digging for water. He envisioned a mod- 
ern dairy and processing plant in the Biblical land 
of Edom and Moab, where the eyes of the people 
had never fallen on a milk cow. 

In 1958, Musa sought help from the U. S. Point 
Four ambassador to Jordan, Dr. Norman Burns, at 
Amman, capital of Jordan. This was the start of a 
journey that would lead him, like a touch of destiny, 
to the little town of West Jordan, Utah, located 
in the valley of another dead sea, the Great Salt 
Lake. It also allowed me, Burt Bigler, to become a 
(Continued on following page.) 

J ULY 1 967 

... •;:;•'"*'£. -^ :•■ ■'•," :'''„'"$%*"_■;• 

Musa's orphans, now 200 strong, get regular school drill 



Water! To transform the desert and give hope to orphans. 

■■■ !■■' 
^_ '-m mm. 

Musa Bey Alami (I.) and Burt Bigler, West Jordan, Utah. 

Cattle survived 3-week boat trip from Holland to Aqaha. 


A DREAM COME TRUE (Continued from preceding page.) 

part of the dream. Dr. Burns and I are fifth cousins, 
but we had known each other only through gene- 
alogical correspondence. When Mr. Alami asked 
whom he should contact in America for help in estab- 
lishing a dairy, Dr. Burns suggested that if he ever 
went to the western part of the United States, he 
might look up this distant cousin who was in the 
dairy business in Utah. On the envelope of a letter he 
had received from me that day, under my return 
address: Biglerbrook Jersey Farms, Mr. and Mrs. 
L. B. Bigler, owners; West Jordan, Utah— he wrote: 
"This will introduce Musa Alami of West Jor- 
dan, Jordan, to L. B. Bigler of West Jordan, Utah." 
In May, 1958, this distinguished Arab, Musa 
Alami, came to the back door of my farm home and 
presented me with this envelope. He said, "When I 
saw West Jordan, Jordan, written under West Jor- 
dan, Utah, it struck a flame in my heart. I went to 
Jerusalem and boarded a plane and didn't stop until 
I arrived in Salt Lake City." 

We discussed plans for building a dairy in Jor- 
dan. I told Musa I would be happy to help him. 
From this humble beginning and with the help of 
many contributors, including money for the pur- 
chase of cattle in Holland, donated by the Church 
through Brigham Young University, 1 the dairy was 
established and is still in successful operation today. 

Boys True to Their Religious Faith 

There are both Christian and Moslem boys on 
Mr. Alami's farm, yet I never knew of any troubles 
between these boys over religion. The Moslem Arab 
boy believes that Jesus was a prophet of God, but 
not that he is the Son of God. The Arab believes in 
holy prophets. He believes the. only way our Heav- 
enly Father ever reveals himself to man is through 
the prophets. 

I was in the Holy Land during the Moslem "holy 

mother contributors include American Jersey Cattle Club, Ford 
Foundation, Brigham Young University, Utah State University, Mon- 
roe Food Machine Company, Chore-Boy Dairy Equipment Company, 
Brown Equipment Company of Coalville, Utah, Hi-land Dairy, Glen 
Hogan of West Jordan, and many others. 

month." They call it the Ramadan. During this 
month, from dawn to sunset, the Moslems neither 
eat nor drink. I have seen Moslem boys work all day 
in the hot sun; and during the month of March, 
1961, I never saw a boy touch food or water during 
the day. They finished their breakfast each day be- 
fore the five a.m. dawn and did not eat again until 
about 9:00 p.m., long after dark. 

While I was there, a young Arab Moslem boy 
of 16 who worked on the project had taken it upon 
himself to be the spiritual leader to the other boys; 
and each day he called out his Moslem prayer five 
times. At his call, the other boys dropped to their 
knees and faced Mecca to the east, bent their faces 
to the ground, and prayed. This young spiritual 
leader cried out his prayer after dark each night 
and before the break of each day. He had a clear, 
loud voice, and it carried all over the desert project. 

When I met this boy I told him I was a bishop 
in my Church and a leader like him, and told of 
my interest in going with him one night when he 
prayed. He consented. I met him after dark on 
a little rise in the middle of the project, where we 
stood together and faced the east; and in his young 
clear voice, he cried out his prayer. Then he turned 
to the south and cried out his prayer, then to the 
west, next to the north. These are the words he said: 

In the name of Allah, Lord of the world, the 
beneficent and the merciful. Praise be to Allah, the 
world's beneficent God of the Merciful Master of 
the day of the requittals, thee do we serve and 
thee do we beseech for help. Guide us on the 
right path, the path of those upon whom thou hast 
bestowed favors, not those upon whom wrath is 
brought down. 

Ways of the People 

My experience in the Holy Land introduced me 
to an ancient and interesting culture. The Mediter- 
ranean area that is Israel is inhabited principally by 
Jewish people who are trying to increase the pro- 
ductivity of the land and establish a national 
identity. The country of Jordan is occupied by five 

Workshop where boys learn manual skills 

Swimming pool for recreation. 

Norman Burns and Musa in dormitory. 

=«er= - 



classes of Arabs: the Bedouins who live a transient 
life in tents tending their sheep, goats, and camels; 
the village peasant Arabs with small plots of land 
and small rock houses; the upper class Jordanian 
Arabs in professions and government; the Palestin- 
ian Arabs who are well-educated, progressive refu- 
gees, working diligently to establish a better coun- 
try; and more than a half million indigent Arab 
refugees whose principal sustenance comes from the 
United Nations donation of 1,100 calories of food 
per person per day. 

The boys and girls of Jordan attend the lower 
grades of school together, dressed in neat uniforms. 
As soon as they reach puberty, however, the girls 
are separated from the boys. 

Financially-able families send their daughters to 
boarding schools in Jerusalem. Charitable institu- 
tions train a few in homemaking and needle work, 
but most of the girls simply remain at home with 
their veiled mothers until their fathers or brothers 
arrange marriages for them, to men they do not 
meet until after their wedding ceremonies. 

Whenever possible, the boys are kept in high 
school; and a few are fortunate enough to be sent 
to college in Jerusalem, or to Beirut to the American 
University, or abroad. 

They hold sacred the family unit, honor their 
parents and provide for them when they are old. 
They have an age-old tradition that the oldest son 
takes care of the parents. The great sin among 
Arabs is for anyone to change his religion. They 
say in the Arab world, "The only time you can dis- 
obey your parents is if they persuade you to go 
contrary to your religion. Otherwise, you obey, 
honor, and revere them." 

Along the top of the hills of Judea bordering no- 
man's land, separating Israel from Jordan, there are 

Refugee orphans now have ample, wholesome food. 

Ill refugee villages where both boys and girls live 
with their families in caves or rock huts, in dire 
poverty, with little or no training or education. 

An Oasis of Peace 

The orphanage Musa Alami established, with the 
help of other notable Arab gentlemen, is called the 
Arab Development Society Orphanage for Boys. 
About 200 boys live here in dormitories. They at- 
tend school from first grade to high school. A few 
outstanding students are sent abroad for college 
training. They are also trained in many manual 
skills in preparation for a time when they must leave 
the orphanage to make room for other boys. There 
is a long list of applicants waiting admittance. Al- 
most everything used here is produced by the boys; 
they weave cloth, make shoes and furniture, tend 
and dress chickens and ducks, work in a modern 
machine shop, care for the orchard and other trees, 
work in the vegetable gardens; and since 1961 many 
boys are becoming dairy farmers and milk proces- 
sors. While there is much work, there is also time 
for athletics and games. The project has a large, 
centrally located swimming pool and athletic field. 

Musa's school is a small oasis of peace in this 
turbulent region, formerly known as Palestine, or 
the Holy Land. This is a land of ancient routes of 
commerce and conquest between the east and west, 
the birthplace of Judaism, Christianity, and the 
Islamic or Moslem faith, religions that encompass 
in combined membership nearly half of the three 
billion or more people on earth. Yet this entire land 
is so small that it would easily fit within Utah's 
three largest counties. 

A magnet of devotion for Jews, Christians, and 
Moslems alike is the largest city of the Near East, 
Jerusalem, the Holy City. Unhappily, today, Jeru- 
salem is divided by conflict — the historic Old City 
ruled by Jordan, the more modern sections on the 
west and south governed by Israel. Between them 
is a disputed border, often marked by bloody 
clashes between Jewish and Arab soldiers. 

From this point of danger, the road to Jericho 
descends sharply into the desert of the Jordan River 
valley to the farm and school of Musa Bey Alami. 
Here the spirit of friendship, cooperation, and self- 
improvement among the Arab boys presents a vivid 
contrast to the hatreds of border warfare nearby. 

It is my conviction that when people are brought 
together, as we were, to plan and work for the bet- 
terment of any people or nation, a mutual love and 
understanding develops which transcends all barriers. 

Library File Reference: PALESTINE. 

JU LY 1967 


In the normal process of living, each of us is 
beset by tensions, anxieties, and frustrations. 
Sometimes people misunderstand our moti- 
vations or behavior. Often we make uninten- 
tional mistakes and thus cause others to 
reject us. Sometimes, too, we are mistreated 
by other people. And who has not attempted 
to reach some goal and failed? For example, 
several people might compete for a position 
as president of an organization, but only one 
person can win. It is natural that the losers 
will experience disappointment. 


by Reed H. Bradford 

Life Is A Challenge! 

Fear, anxiety, frustration and disappointment 
are negative elements in our lives. Unless 
handled properly they detract from our growth. One 
useful thing to help us deal with such experiences 
is a positive attitude. A good example of this is to 
be found in the Doctrine and Covenants. Joseph 
Smith had been through a number of trials, disap- 

(For Course 5, lesson of September 3, "Heavenly Father's Fam- 
ily"; for Course 19, lesson of August 13, "Practical Religion— Home 
and Marriage"; for Course 25, lessons of July 16 and September 17, 
"Tests and Trials" and "Walk in the Light"; for Course 27, lesson 
of August 6, "The Inner Life"; for Course 29, lessons of August 20 
and 27, "Why Is Man Here?" and "Marriage and Family Relation- 
ships"; to support family home evening lesson 26; and of general 

pointments, and sufferings. Among the things that 
the Lord said to him is the following: 

If thou art called to pass through tribulation; 
if thou art in perils among false brethren . . . if the 
billowing surge conspire against thee . . . if the heav- 
ens gather blackness, and all the elements combine to 
hedge up the way . . . know thou, my son, that all 
these things shall give thee experience, and shall 
be for thy good. The Son of Man hath descended 
below them all. Art thou greater than he? (Doc- 
trine and Covenants 122:5, 7, 8.) 

This is asking the individual to accept life as a 
challenge. Our ultimate aim is to become eternal 
sons or daughters of our Heavenly Father. By doing 
our best to act as He would under our circumstances, 
we experience real growth. 

There is another procedure we might follow to 
diminish the negative possibilities of fear, anxiety, 
injustice, and frustration. A German proverb states: 

Joys which are shared are increased infinitely; 
sorrows which are shared are diminished. 

Psychiatrists often have patients who find it dif- 
ficult to deal with their circumstances in life be- 
cause they feel that no one really cares about them 
as individuals or what happens to them. 

The Family: Organized Understanding 

Should not the family be the unit in which we 
find others who want to share in our experiences? 
A husband who loves his wife in this way should 
be sympathetic with the problems she has faced 
during the day. Perhaps she has some young chil- 
dren. Their immaturity may be a great strain on 
her nerves. Furthermore, she may not have an adult 
with whom she could communicate during most of 
the hours of the day. It is a very thoughtful hus- 
band who recognizes this fact and provides an op- 
portunity for his wife to discuss her problems and 
find some release from her tensions. He also con- 
sciously discusses other matters with her, giving 
her a chance really to communicate her thoughts 
on a mature level. 

A husband may have dealt with many trying 
problems in his occupation. These are sometimes 
complex, agonizing, and difficult. Those who are in 
positions of authority sometimes make demands he 
cannot meet. He feels downcast as he comes home 
at night. His wife can help him a great deal if she 
demonstrates a sincere concern for him as he enters 
the home. She provides ways in which he can relax 
for a time. She asks him about any problems he 
has faced and honestly listens as he speaks. 



Empathy for Children 

A parent practices empathy with his children. 
He tries to remember that he wants to give his chil- 
dren the benefit of his own knowledge, wisdom, and 
experience in helping them grow. He remembers how 
it was when he was a child. He reflects on the 
anxiety that his children experience when facing 
new situations in school or in church. Instead of 
preaching to his children when they have made mis- 
takes, his aim is to understand them and to teach 
them the meaning of the principle involved. He tries 
as best he can to present them with an image of 
maturity: intellectually, emotionally, socially, and 
spiritually. If he behaves in the same immature 
way they do, he will only succeed in further crystal- 
izing their immature behavior. 

Suppose, for example, that a child takes money 
from his mother's purse without asking permission. 
The immature parent may shout at the child and 
say, "Don't you ever do that again or I'll whip 
you!" The mature parent would try to explain to 
the child the meaning of honesty. He might point 
out what happens to people who steal money from 
the bank. He might ask the child what punish- 
ment he thinks he should have — not just to punish 
him for punishment's sake, but to teach him. 

He would reassure the child after this teaching 
process has been completed that he loves him and 
would mention many positive things about his be- 
havior. The next impression that the child gets 
under these circumstances is that his parent is 
concerned with him as a person and wants to help 
him, not just judge him. 

When a child becomes old enough he would also 
try to understand his mother and father. He would 
recognize that they suffer disappointment, that they 
get tired, that they are trying to help their children. 
Sometimes the maturing youngster might sit down 
and think himself into the role of a parent and 
ask himself how he would deal with the problems 
which confront his parents. Seeing things from 
their point of view will help him gain deeper under- 
standing and sympathy for them. 

Brothers and sisters might think of themselves 
as friends instead of competitors. They might re- 
member that the time they are going to be together 
in the same home is really very short. Why not 
enjoy the experience as much as possible? 

Three Things To Do 

There are at least three things all of us can do to 
maximize our willingness to share the burdens of 

others. In the first place, let us think of one an- 
other as members of the same family, the family of 
our Heavenly Father. It is so easy to think only of 
oneself as an individual, but "no man is an island." 
That is, we do not exist in isolation. We are all 
brothers and sisters. A man's wife is also his sister. 
Our sons are not only our sons but also our brothers, 
and our daughters are not only our daughters, but 
our sisters. When one learns to think in terms of a 
family, he becomes sensitive to the feelings of other 
people. He is as concerned about their welfare as 
he is about his own. A chain is no stronger than 
its weakest link; and as Elbert Hubbard said, "There 
is no free man or woman as long as there is one 

Take Time for Discussion 

Second, we should make it easy for others to 
share their burdens with us. The author once con- 
ducted a study in which he asked teen-agers whether 
they found it easier to communicate with their par- 
ents or with their friends about sensitive things. 
The majority of them said they would much rather 
talk to their friends. One of their reasons was that 
the immediate reaction of their parents was one of 
judgment. Their parents reminded them of the 
negative aspects of their behavior. They told them 
not to commit the act again. But if a child felt that 
his parent was trying to help and understand him, 
he was willing to go to him. One parent was told 
by the author that he regularly provided his chil- 
dren with the opportunity to talk to him. He dis- 
covered that this was the type of opportunity chil- 
dren liked. 

Finally, we must forgive one another when such 
forgiveness is deserved. A counselee once told the 
author that his wife was always reminding him of 
mistakes he made 40 years ago and used them as a 
tool against him. But the Lord said, "Behold, he 
who has repented of his sins, the same is forgiven, 
and I, the Lord, remember them no more." (Doc- 
trine and Covenants 58:42.) We can provide a new 
incentive to a person when we forgive him, assum- 
ing he has sincerely repented. 

I have in my mind's eye a picture I once saw. It 
shows a boy of 12 carrying his little seven-year-old 
brother. Someone asked him, "Isn't he heavy for 

The reply was, "No, he isn't heavy; he's my 

Library File Reference: FAMILY LIFE. 

JU LY 1967 


The moon and, 'Mars in the night sky, .one 
hundred million suns with, their attendant 
planets, space, ■oceans, earth and nature, the 
flight of a bird,. the wonder* of a flower, the 
intricate design and unbelievable coordina- 
tion of > the human body, all of these and 
countless other creations •,-.,•'• 



by Thomas, J. Parmley 

Fourteenth Ar-tiMe in the .Series "I Believe .. '..-.' 

In the United States, as elsewhere in the Chris- 
tian world, religious unrest is becoming evident at 
this time. 

Ancient doctrines are under assault as never 
before. A few quotations will serve to illustrate: 

. . . On March 27 Catholics began saying virtually 
the entire Mass in English, part of a sweeping over- 
haul in ritual which disturbs many Catholics. 1 

In England today to be a Christian is definitely 
"out" The Church of England is on the decline 
and Britain is no longer a committed Christian 

... A Protestant theologian in Atlanta set off 
nationwide controversy with his proclamation: "God 
is dead.*** 

This religious restlessness is especially apparent 
among the young people of the world, and it is to 
them that this message is directed. 

Some two thousand years ago our Savior walked 
the earth. He was known to many people of that 
day, including His apostles, as the Son of God; and 
yet only three centuries later in the historic meet- 
ing at Nice (325 A.D.), it was decreed that the 
Trinity was "three incomprehensibles." 

This vast change in the understanding of the 
personality and attributes of Deity could come about 
only through lack of communication between God 
and man. When man withdraws himself from God 
and in his own mortal wisdom and self-sufficiency 
attempts to shape his destiny, the results are spir- 
itually catastrophic. 

Other factors apparently played their roles in 
unsettling man's mind regarding his importance in 
the scheme of things. For some two thousand years 
before the sun-centered theory of Copernicus was 
accepted, man had the mistaken idea that the earth 
was the center of the universe. Without telescopes 
he observed the transit of the sun, moon, planets, 
and stars across the heavens and so formed the mis- 
taken notion that the earth was really the center 
of all space. This fit beautifully into his belief in 
man's importance as the handiwork of God. 

This idea was shattered when Galileo, by use of 
the telescope, discovered the movements of moons 
about Jupiter. The earth could no longer be con- 
sidered the center of all space. Religiously the im- 

!U. S. News and World Report, April 18, 1966; page 54. 
2 Deseret News, Church News, July 2, 1966, page 16. 

3 U. S. News and World Report, April 18, 1966; page 54. 

(For Course 11, lesson of September 3, "Our Earth"; for Course 
9, lesson of September 3, "Why Religion?"; for Course 25, lesson of 
July 30, "Man: Created and Creator"; for Course 27, lesson of 
September 17, "Nature of the Godhead"; for Course 29, lesson of 
September 3, "Religion"; to support family home evening lesson 30; 
and of general interest.) 

* Thomas J. Parmley is professor of physics at the University of 
Utah; he received his PhD degree from Cornell University (1927). He is 
a member of the Sunday School general board. Born in Scofield, Utah, 
he married La Vera Watts ; and they have three children. 



pact was startling. Man's apparent importance 
diminished as he was relegated to a satellite (the 
earth) moving about the sun. When it was further 
recognized that our sun was only one of some one 
hundred billion suns in our galaxy, with their atten- 
dant planets, man's importance in the scheme of 
things seemed almost negligible. When the millions 
of other galaxies in space were considered, the de- 
cline in man's significance was apparently complete. 

How comforting it is to members of the Church 
to turn to the Pearl of Great Price (Moses 1:33) 
and learn that "worlds without number have I 
created." The discoveries of science fit beautifully 
into the picture of the Gospel as revealed in latter 

To Latter-day Saints the discovery of the Dead 
Sea Scrolls presents no problem. To the world it 
raised doubts as to the validity of the statements 
of the Savior. Did the scrolls antedate His sojourn 
on earth? Was He just repeating the words of others 
before Him? Our latter-day knowledge that the 
Gospel has been on the earth at various times since 
Adam suggests that great truths have been given to 
man in a number of dispensations. What the Savior 
said and what the scrolls reaffirm are eternal truths 
given to man. To the world this is an enigma; to 
the Church it is no problem. 

A Science Renaissance 

In our day the sharp upsurge of interest in 
science has further complicated the picture for many 
people. To atheistic Russians and communists in 
other countries, science is the only god. This is illus- 
trated by the following statements made by Soviet 
Major Gherman S. Titov at the Seattle World's Fair, 
May 6, 1962. He said, "Up to our first orbital flight 
by Yuri Gagarin, no God helped build our rocket. 
The rocket was made by our people. I don't be- 
lieve in God. I believe in man, his strength, his 
possibilities, and his reason." 4 This philosophy and 
thinking has influenced people in other parts of the 
world. Even sectarian ministers question the Bible 
and the reality of Christ's mission. 

It is true that we have entered a science renais- 
sance unlike anything of the past. Every few years 
knowledge doubles. Space, the sun, our planets, the 
earth, the oceans, and even the nature of life itself 
are being probed as never before. The danger is that 
man in such an intensive searching may mistake 
the search for the real thing — the power behind it 
all. Man with his finite mind and wisdom is trying 
to understand the infinite. Even such a simple thing 
as a falling object defies man's explanation. New- 
ton's universal law of gravitation and Einstein's gen- 
eral theory of relativity are devices to help meet the 

*Deseret News, Salt Lake City, Utah, May 22, 1963; page Al. 

problem, and yet no man has really explained such a 
simple phenomenon as a falling object. As we look 
further we discover that in no field of science can we 
explain the "why" of things. In fact, we are soon im- 
pressed with how superficial is man's basic under- 
standing of the world in which he lives. True, we are 
able to make significant use of ideas and discoveries 
even though we cannot explain the reason for their 
existence. Thus science provides a humbling experi- 
ence. Clearly we live in a world far beyond our 
comprehension, and without a supreme influence it 
would not make sense. 

Need for A Creator 

There are many things in science which suggest 
a creator. In his book, Man Does Not Stand Alone, 5 
Cressy Morrison considers the problems attendant 
to maintaining an earth such as ours on which hu- 
man beings dwell. Such factors as distance to the 
sun, tilting of the earth's axis, rotation, tides, etc. — 
with their attendant, unbelieveable improbabilities 
of simultaneous action — are discussed. If any one 
of these factors were materially changed, life could 
not exist on earth. Yet it does exist here. 

Let us consider a second point. In the field of 
science we learn that energy "runs downhill." The 
mountains erode as loose rock and silt move down 
to lower elevations, and our petroleum supplies and 
other natural resources are being depleted. I have 
watched an old, unused barn slowly lose its dignity, 
board by board. This past winter of rain and snow 
and wind have nearly completed their task. Soon 
the pile of crumbling timbers must be burned or 
moved away, and the barn will be but a memory. 

Yes, nature left to itself runs downhill, and yet 
we do not see stagnation about us. What is more 
dynamic than the beautiful night sky with its myriad 
stars, brilliant but profligate with radiant energy? 
This is not a quiescent, rundown universe, but one 
vibrant with life, much as a youth looking forward 
to an exciting future. 

One of the most amazing things on this earth is 
life itself. Here again, nature left to itself could be 
headed downhill, but here we see complex life, in- 
finite and beautiful in its organization, in complete 
contradiction to degeneration. What is more mag- 
nificent and awe-inspiring than a human being with 
all his intricacies of design and unbelievable co- 

A piece of metal cannot become a watch until 
acted upon by an individual with a creative imag- 
ination. The fact that man can build a watch does 
not mean that nature can do the same thing. Even 

5 See A. Cressy Morrison, Man Does Not Stand Alone; Fleming 
H. Revell Company, Westwood, N.J., 1944. 

(Concluded on following page.) 

JU LY 1967 


PROCLAIM THE HANDIWORK OF GOD {Concluded from preceding page.) 

if man were to create a semblance of life, this would 
not prove that unimaginative nature could do like- 
wise. Time does not supply the needed factor. 

It seems quite clear that a Creator is needed for 
us to be what we are in this world of beauty. These 
things did not happen by chance. The truth has 
been stated so simply in the scriptures: "God 
created man in his own image." (Genesis 1:27.) 

In conclusion, how appropriate are the follow- 
ing statements. In 1887 the English physicist, Lord 
Kelvin, wrote: 

studied the further does it take us from anything 
comparable to atheism. 

If you think strongly enough you will be forced 
by science to the belief in God, which is the founda- 
tion of all religion. 

For our budding young scientists the words of 
Francis Bacon might be paraphrased to give much 
guidance and hope: 

A little philosophy [or science] inclineth man's 
mind to atheism, but depth in philosophy [or 
science] bringeth men's minds to religion. 

I believe that the more thoroughly science is Library File Reference: god. 


This is a supplementary chart to help teachers find 
good lesson material from past issues of The Instructor. 
Available magazines are 35£ each. Reprints of many center- 
spread pictures (and flannelboard characters since May, 
1965) are available for 15tf each. 

We encourage Latter-day Saints to subscribe to and 
save The Instructor as a Sunday School teacher's encyclo- 
pedia of Gospel material. 

Abbreviations on the chart are as follows: 

First number is the year; second number is the month; 

third number is the page. (e.g. 60-3-103 means 1960, 

March, page 103.) 
Fbs — flannelboard story. Cs — centerspread. 
Isbc — inside back cover. Osbc — outside back cover. 
Conv— Convention Issue. 
CR — Centennial Reprint. 
* — not available. Use ward library. 






























































Fbs, 415 





















54- 5- Isbc 






















60-7- Fbs 












66-4- Isbc 

43, Isbc 










65-12-Fbs . 





Goliath Addresses David 

(from the 17 th Chapter of I Samuel) 
by Hazel W. Lewis 

The Philistines had gathered their armies to battle against the Israelites. 

And the Philistines stood on a mountain on the one side, and Israel stood on 
a mountain on the other side: and there was a valley between them. 

In the camp of the Philistines was a giant called "Goliath, of Gath, whose 
height was six cubits and a span" (about 9Vi feet). 

And he had an helmet of brass 1 upon his head, and he was armed with a 
coat of mail; and the weight of the coat was five thousand shekels 2 of brass. 

And he had greaves [armor] of brass upon his legs, and a target of brass 
between his shoulders. 

And the staff of his spear was like a weaver's beam; and his spear's head 
weighed six hundred shekels of iron: and one bearing a shield went before him. 

The giant, Goliath, stood tall and cried out to the armies of the Israelites: 

Why are ye come out to set your battle in array? am not I a Philistine, and ye 
servants to Saul? choose you a man for you, and let him come down to me. If he 
be able to fight with me, and to kill me, then will we be your servants: but if I 
prevail against him, and kill him, then shall ye be our servants, and serve us. . . . 
I defy the armies of Israel this day; give me a man, that we may fight together." 

The words of the giant Goliath struck fear into the hearts of Saul and all of 
Israel. What could they do? 

In the country of Bethlehem-judah was a man called Jesse. He had eight sons; 
the three older ones, Eliab, Abinadab, and Shammah had followed Saul into battle 
against the Philistines. 

The youngest son, David, helped his aged father by tending the sheep at Beth- 
lehem. Likely he had heard from his brothers about Goliath, the giant who for 
forty days had presented himself night and morning before the Israelites, shouting 
his challenge. 

One day Jesse said to his son, "Take now for thy brethren an ephah 
of this parched corn, and these ten loaves, and run to the camp of thy brethren." 

Jesse knew his sons needed food and that they liked the parched corn. These 
were ears of corn pulled from the stalk before they were ripe and then roasted 
in a pan. 

He also told David to take ten cheeses to the captain; to see how his brothers 
were doing and to "take their pledge," or bring back some proof from them that 
David had done his job. 

David arose early in the morning, left his sheep with a keeper, and took the 
provisions for his brothers as Jesse had asked him. 

He arrived just as the armies were preparing for battle. David left his provi- 
sions with a person who was responsible for them and ran to find his brothers. 
As he talked with them, Goliath showed himself to the Israelites; and when they 
saw him they ran away because they were so frightened. 

1 This probably was copper. 

2 The shekel was the fundamental weight in the Hebrew scale. Some historians believe it to have equaled 
about 258 grains, troy. 

(Concluded on opposite back of picture.) 


MK - raj 

'i ? 








Goliath Addresses David 

THE STORY (Concluded) 

And the men of Israel said, Have ye seen this 
man that is come up? surely to defy Israel is 
he come up: ... the man who killeth him, the 
king will enrich him with great riches, and will 
give him his daughter, and make his father's house 
free in Israel. 

And David spake to the men that stood by 
him saying, What shall be done to the man that 
killeth this Philistine, . . . for who is this uncircum- 
cised Philistine, that he should defy the armies 
of the living God? 

Eliab, David's oldest brother, had heard him 
speak to the men. He was angry and he said, 

Why earnest thou down hither? and with 
whom hast thou left those few sheep in the wil- 
derness? I know thy pride, and the naughtiness of 
thine heart; for thou art come down that thou 
mightest see the battle. 

It was soon told about that David wished to 
fight the giant. King Saul heard this and sent for 
the young lad. 

And David said to Saul, Let no man's heart 
fail because of him; thy servant will go and fight 
with this Philistine. 

And Saul said to David, Thou are not able to 
go against this Philistine to fight with him: for 
thou art but a youth, and he a man of war from 
his youth. 

Then David told Saul that while he was tend' 
ing his father's sheep, a bear and a lion came and 
took a lamb out of the flock. He had gone out 
after the wild animals and killed them. And 
David said, 

Thy servant slew both the lion and the bear: 
and this uncircumcised Philistine shall be as one 
of them, seeing he hath defied the armies of the 
living God. 

. . . The Lord that delivered me out of the paw 
of the lion, and out of the paw of the bear, he will 
deliver me out of the hand of this Philistine. And 
Saul said unto David, Go, and the Lord be with 

King Saul put his armor on David; a helmet 
of brass and a coat of mail. But the armor was 
heavy for such a young lad and it became quite 
burdensome, so he decided to meet the giant in 
the clothes he wore as a shepherd boy. 

He carried his staff, a shepherd's bag contain- 
ing five smooth stones chosen from the brook, 
and his sling. 

The giant drew near, and when he saw David 
he was filled with scorn and anger. Perhaps he 

thought: Why have the Israelites sent this youth 
to fight against me, the Goliath of Gath? And he 
shouted to David, 

Am I a dog, that thou comest to me with 
staves? . . . Come to me, and I will give thy 
flesh unto the fowls of the air, and to the beasts 
of the field. 

And David answered Goliath: 

. . . Thou comest to me with a sword, and with a 
spear, and with a shield: but I come to thee in 
the name of the Lord of hosts, the God of the 
armies of Israel, whom thou hast defied. This day 
will the Lord deliver thee into mine hand. . . . 
As David ran toward the Philistine he took 
one of the stones from his bag, put it in his sling 
and hurled it at the giant. The stone hit the giant 
in the forehead and killed him. 

David ran and stood upon the giant's body; 
then taking Goliath's sword he cut off the giant's 
head. When the Philistines saw that their cham- 
pion was dead, they fled; and the Israelite army 
ran shouting after them. 


J. J. Tissot has painted a mighty figure of a 
man, the giant, Goliath, who for forty days defied 
the armies of Israel to send a man to fight him. 
The huge figure, so well described in I Samuel 
17:5,6,7, dominates the picture. The painter has 
taken artistic license in making the figure of such 
gigantic proportions that it almost overpowers 
one's sense of reality. The expression on Goliath's 
face is brazen and defiant. One could imagine 
he has just said, "I defy the armies of Israel this 
day; give me a man, that we may fight together." 
Surely he must have created terror in the hearts 
of the Israelites. 

In the lower righthand corner of the picture 
we note a soldier bearing a shield to go before 
Goliath. A comparison of the stature of an ordi- 
nary man with that of the giant is interesting. 

In the background the artist has painted the 
Philistines with spears and shields, ready to 
plunge into battle at a moment's notice. 


A Commentary on the Holy Bible, edited by J. R. Dummelow; 
Macmillan Company, New York, N.Y., 1958. 

(For Course la, lesson of July 16, "David, the Shepherd Boy"; 
for Course 9, lesson of September 17, "The Power of Faith"; to sup- 
port family home evening lesson 25; and of general interest.) 

Library File Reference: GOLIATH. 

181 lO 


Was a 



A Flannelboard Story 
by Marie F. Felt 

For this child I prayed; and the Lord hath given 
me my petition which I asked of him: 

Therefore also I have lent him to the Lord; as 
long as he liveth he shall be lent to the Lord. 

And the child Samuel grew on, and was in 
favour both with the Lord, and also with men. 
(I Samuel 1:27 ,28; 2:26.) 

Long, long ago, on the most wonderful night that 
the world has ever known, an angel spoke to some 
humble shepherds on a hillside; and this is what 
the angel said; 

. . . Fear not: for, behold, I bring you good tid- 
ings of great joy, which shall be to all people. 

For unto you is born this day in the city of 
David a Saviour, which is Christ the Lord. 

And this shall be a sign unto you; Ye shall find 
the babe wrapped in swaddling clothes, lying in a 
manger. (Swaddling clothes were long, narrow strips 
of cloth used by the Israelites to wrap around a 
baby.) (Luke 2:10-12.) 

This wonderful new babe of whom the angel 
spoke was God's own Son. Jesus was God's gift to 
the whole world. With him came love and joy and 
gratitude. This is what other babies bring with them 
when they come here. They make any home happier, 
sweeter and dearer. [End of Prologue.] 

Hannah, the wife of Elkanah, knew this and 
wished more than anything in all the world that she 
could have a baby. When she saw happy mothers 
with their precious babies pass her door, she felt 
sad and often cried because she had none. She did 
have a good, kind husband, a fine home, and many 
wonderful friends; but that was not enough. She 
wanted a baby, too, and often prayed that God 
would send her one. 

The Bible tells us that, "This man [Elkanah] 
went up out of his city yearly to worship and to 

(For Course 3, lesson of September 3, "We Belong to a Family"; 
for Course 5, lesson of October 15, "Family in This World Is Part 
of the Lord's Plan"; for Course 29, lesson of August 6, "Fore- 
ordination"; and of general interest.) 

sacrifice unto the Lord ... in Shiloh." (J Samuel 
1:3.) Shiloh, just north of Jerusalem, was where 
the temple of the Lord was situated at that time. 
At such a time, especially, Hannah was sad, for 
other women took their children; and Hannah had 
no children to take with her to the temple. One 
day as Elkanah noticed Hannah crying, he said, 

Hannah, why weepest thou? and why eatest thou 
not? and why is thy heart grieved? am I not better 
to thee than ten sons. (I Samuel 1:8.) 

It made him sad to see her cry so much. He 
wished that there was something more he could do 
for her. Hannah smiled sadly, but she knew in her 
heart that no one, however good and kind he might 
be could ever take the place of the baby that she 
wanted so much. [End of Scene /.] 

One day while they were in Shiloh, Hannah hur- 
ried away from the others "after they had eaten 
arid . . . had drunk." She went alone to the temple 
of the Lord to ask a great blessing of Him. Even 
as she knelt in prayer, she wept, so sad was she. 

And she vowed a vow [made a promise], and 
said, O Lord of hosts, if thou wilt indeed look on 
the affliction [trouble or distress] of thine hand- 
maid, and remember me, and . . . wilt give unto 
thine handmaid a man child [a baby boy] , then I 
will give him unto the Lord all the days of his life. 
(I Samuel 1:11.) 

Hannah meant that she would take her baby 
boy to the temple in Shiloh as soon as he was old 
enough, to be one of God's servants; and also, that 
she would leave him there to serve God all the 
days of his life. 

Eli the priest of the temple, noticed that Hannah 
was weeping. He could see her lips move, although 
he could not hear what she was saying. He spoke 
to her. 

And Hannah answered and said . . . my lord, I 
am a woman of a sorrowful [unhappy] spirit: I have 
. . . poured out my soul before the Lord. 

Then Eli answered and said, Go in peace: and 
the God of Israel grant thee thy petition [request] 
that thou hast asked of him. 

. . . So the woman [Hannah] went her way and 
did eat, and her countenance [the expression on her 
face] was no more sad. (I Samuel 1:15, 17, 18.) 

She was happy now for she knew that her prayer 
would be answered. The next day she and Elkanah 
and the other people who had come with them re- 
turned to their homes in the hill country. [End of 
Scene //.] 

When God makes a promise to anyone, He al- 
ways keeps it. And He kept His promise to Han- 
nah. He sent her a precious baby boy. Both 

(Continued on following page.) 

JULY 1967 


SAMUEL WAS A SPECIAL BABY (Continued from preceding page.) 

Hannah and Elkanah were very grateful for this 
wonderful gift. They named the boy Samuel be- 
cause, as Hannah said, "I have asked him of the 
Lord." (i Samuel 1:20.) 

And the man Elkanah and all his house [family] , 
went up to offer unto the Lord the yearly sacrifice 
. . . But Hannah went not up; for she said unto 
her husband, I will not go up until the child [Sam- 
uel] be weaned, and then I will bring him, that he 
may appear before the Lord, and there abide forever. 

And Elkanah her husband said unto her, Do what 
seemeth thee good. . . . (I Samuel 1:21-23.) [End 
of Scene III.'} 

Hannah was true to her word: 

And when she had weaned him, she took him 
up with her, with three bullocks [young bulls] , and 
one ephah [a Hebrew measure equal to about a 
bushel] of flour, and a bottle of wine, and brought 
him unto the house of the Lord in Shiloh: and the 
child was young. (I Samuel 1:24.) 

As soon as she saw Eli, she said: 

. . . I am the woman that stood by thee here, 
praying unto the Lord. For this child I prayed; and 
the Lord hath given me my petition [request] which 
I asked of him: Therefore also I have lent him to 
the Lord; as long as he liveth he shall be lent to 
the Lord. ... (7 Samuel 1:26-28.) 

(Concluded on opposite page) 

How To Present the Flctnnelboard Story: 
Characters and Props Needed for This Presentation Are: 

"The Greatest Gift of All," flannelboard story, The Instruc- 
tor, October, 1963; "The Birth of Jesus," centerspread 
picture, The Instructor, February, 1960. To be used 
in the prologue. 

For temple columns and furniture for Hannah's home — 
table, bench, etc. — make simple drawings and color. 

Hannah praying and weeping. (OT181.) To be used in 
Scenes I and II. 

Elkanah standing. (OT182.) To be used in Scenes I, III, 
IV, and VI. 

Eh, priest of the temple, seated. (OT183.) To be used in 
Scenes II, IV, V, and VI. 

Hannah, with baby Samuel. (OT184.) To be used in Scene 

Hannah, standing. (OT185.) To be used in Scenes IV and 

Samuel as a small child. (OT186.) To be used in Scene IV. 

Samuel as an older child, dressed in ephod. (OT187.) To 
be used in Scenes V and VI. 

Samuel dressed in coat his mother brought to him. (OT188.) 
To be used in Scene VI. 

Samuel as a grown man, the high priest of Israel. (OT189.) 
To be used in Scene VII. 

Order of Episodes: 


Scenery: Stable scene. 
Action: The Nativity. 

Scene I: 

Scenery: A room in Hannah's home (grey walls, dirt or 
stone floor, a bench, a table). 

Action: Hannah is weeping. Elkanah, her husband, 
comes in and tries to comfort her. 

Scene II: 

Scenery: Inside the temple at Shiloh. Two pillars that 

go from ceiling to the floor. 
Action: Hannah is praying for a baby. Eli, the high 

priest, sees her. He promises her that the God of 

Israel will grant her this blessing. 

Scene III: 

Scenery: Same as Scene I. 

Action: Hannah with the baby Samuel. Elkanah is 

leaving to go to the temple. Hannah remains at 

home with the baby. 
Scene IV: 

Scenery: Same as Scene II. 

Action: Hannah and Elkanah bring the child, Samuel, 

to the temple. Hannah presents him to Eli, the 

priest, as she had promised the Lord. 

Scene V: 

Scenery: Same as Scene II. 

Action: Samuel in linen ephod performing duties in 
the temple. 

Scene VI: 

Scenery: Same as Scene II. 

Action: Hannah and Elkanah visit Samuel at the tem- 
ple. Samuel is wearing a little coat that Hannah 
has made and brought him. Eli blesses Hannah 
and Elkanah for their unselfishness and devotion. 
He promises that God will send them other chil- 

Scene VII: 

Scenery: Same as Scene II. 

Action: Samuel, a grown man in high priest ephod, in 
the temple, taking Eli's place after his death. 


Arrangement of 





By doing this Hannah was keeping her promise 
to the Lord, the promise she had made when she 
prayed that He would send her a baby. Now 
she wanted Samuel to serve Him in the temple, as 
she had promised that he would. [End of Scene IV. 1 

Samuel was a good boy. The Bible tells us that 
he "ministered [served] before the Lord, being a 
child, girded with a linen ephod [a Levite priestly 
robe or garment]." (/ Samuel 2:18.) Among the 
many things that a little boy might do in the temple 
were these: he could open and close the doors, trim 
the lamps, replace the candles that burned low, 
pick up and put away things that had been used, 
and he could go on errands for Eli, who was getting 
old. Samuel willingly did all the things that were 
asked of him, and God was pleased with him. 
[End of Scene V.] 

Hannah too, was pleased with Samuel. She 
thought about him every day, although she saw 

him now only once a year. The Bible tells us that 
each year Hannah "made him a little coat, and 
brought it to him . . . when she came up with her 
husband to offer the yearly sacrifice." (/ Samuel 

One year when Elkanah and Hannah went to 
the temple, Eli, the high priest, gave them a special 
blessing. It was that God would send them other 
children to love and care for as they had loved 
and cared for Samuel. This great blessing would 
come to them "for the loan [of Samuel] ... to 
the Lord." (/ Samuel 2:20.) With great joy in their 
hearts they left Shiloh and "went unto their home" 
rejoicing because they knew they would have many 
more lovely children. [End of Scene VI.] 

When Samuel had grown to be a man, Eli died, 
and Samuel took his place in the temple, as the 
high priest of Israel. He had been, indeed, a special 
baby. [End of Scene VILJ 

Library File Reference: SAMUEL. 


Financing the Sunday School is accomplished by 
means of the budget fund. The budget fund is the 
chief source of revenue for ward Sunday Schools, 
stake boards, and for the Deseret Sunday School 
Union General Board. 

The budget fund for each ward or branch is 
determined from latest membership reports. Ten 
cents per member is the assessment made by the 
Sunday School general office. On this basis, the 
total collection for each ward or branch is sent to 
the stake superintendent with the request that he 
give each ward or branch its allotment. Ward or 
branch may collect more than ten cents per mem- 
ber, with the approval of the bishop. All amounts 
collected above ten cents may be retained in wards 
or branches to pay their Sunday School expenses. 

The most successful program for collecting the 
budget fund, particularly in urban wards, is for the 
superintendent to send out previously assigned Sun- 
day School representatives immediately after Sunday 
School on Budget Sunday. The collection is then 

effected promptly and remitted that afternoon to 
the stake superintendent. 

Budget fund envelopes may be obtained from 
Deseret Book Company for distribution to members 
on Budget Sunday, to be returned the following Sun- 
day. For each 100 envelopes desired, the ward should 
send (to Deseret Book Company) 17V24, which is 
half of the actual cost. The general board pays the 
other half. 

The bishop may advance the total Sunday School 
budget out of the ward budget. (See General Hand- 
book of Instructions, 1963, page 103.) Participation 
by members in either of the methods outlined above, 
however, may encourage a feeling, particularly 
among the younger members, that it is their Sunday 
School and that they have a part in it. 

Budget Sunday is the third Sunday in Septem- 
ber, being September 17 this year. In July, the 
general board will advise wards and branches of their 
individual allotments. All remittances should be 
made promptly. 

Yes, the budget fund is for you and your ward 
members. It provides the financial means to furnish 
useful materials and supplies to help you and your 
teachers teach the Gospel more effectively. 

— Paul B. Tanner, General Treasurer. 

JU LY 1967 


Advancement of Courses 

in September 

The advancement of classes in children to enter school in that the year September to September 

Sunday School will take place school district, then in that dis- — and the new work will begin. 

September 1st instead of January trict a child who will be four years If there is to be a change of 

1st. 1 The Sunday School is corre- old by November 1st should be rooms, it is advisable to move the 

lating with all other organizations placed in Course 5. older pupils first. In that case the 

in making the school year run It fa possible that one ward may superintendent will combine those 

from September to September. encompass two or three school dis- who are now studying Courses 15 

At this time there will also be tricts, each with a different cutoff and ™> Ll [ e ™ Ancl / n J A ™ n ™ 

a change in the numbering system date for entrance. Mary Jane, liv- a i nd The Articles of Faith into 

of the courses. For convenience, ing in the X school district, may ^ e new Course 19, The Gospel 

the numbers of the courses wiU qualify for advancement to Course Message, and will take them to 

hereafter correspond to some ex- 5, while her Sunday School com- their permanent room. He can then 

tent with the ages of the older panion, Carol Ann, born the same take the pupils who have been 

children in these courses. For ex- month but living in Y school dis- studying Course 13, Principles of 

ample, the beginning class will be trict, may not qualify. The Sun- th \ ^stored Church at Work, 

Course 3 for three-year-old chil- day School superintendent should and P ut f em in *° the .™ om va " 

dren. From September, 1967, to use his judgment and should getf- ^ated, whe T re , the y ™ A stud 7 

September, 1968, they will study erally either retain both or ad- Cour « e 17 > Ll f e m Ancient Amen- 

from the manual, Gospel Lessons vance both, depending on their co - B ? *f superintendents start- 

for Little Ones, formerly entitled maturity. If the parents do not mg with the older groups, no class 

Sunday Morning in the Nursery, move their residences in the fol- «• forced *° wait n out m the h ^ s 

I™™,™,, +™^ , 7M ™ o^i^a+^on+o i« while another class vacates the 

Course 5, for the children who lowm S two y ears > adjustments in 

will be four and five years old in Sunday School courses can be SuDerintendents should antici . 
September, will study Grouping in -de when the girls start school. ^^^^ «-» 
the Gospel, Part I. This is the only No adjustment because of ages F am ji y Relations Course, No. 25. 
class in which age is of importance need be made this September in rp^ tex ^ ^jj ^ e t ^ e j? am ily Home 
in advancement. All of those chil- any of the courses above Course 5. Evening Manual 1967-68, with a 
dren who are now in Course 1 and All of those who were in Course 3 te acher's supplement prepared by 
who will be four years old in Sep- from January to September will eX p er t s i n the field. This will illus- 
tember will form this new class, automatically go into Course 7 trate e ff ec tive ways in which par- 
combined with those who were in and will study Living Our Reli- entg can presen t the family home 
Course la. The new class will be gion, Part I. Of course, if it is even i n g lesson in the home, 
numbered Course 5. found that one or two individuals j^\ Q f those Sunday Schools in 
Attention should be paid to the are not with their schoolmates, in- the sout hern hemisphere, in school 
school entrance requirements in dividual adjustments can be made, districts which begin the school 
the school district in which the A11 those who are now in Course year in Fe bruary or March, will 
child lives. If the school rules re- 5 from January to September will cont i n ue with their present courses 
quire that the child entering first automatically be advanced to until the beginning of their school 
grade be six years old by October Course 9 and will study What It yearj a t wmc h time the advance- 
lst, a child who will be four years Means To Be a Latter-day Saint. me nt plan outlined here for Sep- 
old by October 1st should enter The chart for the complete ad- tember will take place in those 
Course 5 Any child who is four vancement schedule appears on schools. The quarterly chart, 
years old after October 1st in that page 274 of this issue. "Titles and Dates of Sunday 
district should be retained in Ordinarily classes will remain in School Lessons by Courses will 
„ n T .. . ., ,, , ,, ,v • j be published separately for them. 
Course 3. Likewise, if November the same rooms they occupied * a . , " . 
, '. . -,,„■, n , i tT i — Superintendent 
1st is the date set for six-year-old from January to September. Each DaM Lawrence McKay . 

"T^Tcept m those stakes and missions m the teacher will introduce the new sub- __._ ,_„. 

^^ LTft er fn ^pffi^r. 016 sch ° o1 ject matter for the new schedule- ^SKaSB. Reference: SUNDAY SCH ° 01 ^ 



Answers to Your Questions. 

Sunday School Courses in 
Southern Hemisphere 

Q. Will all Sunday School classes 
begin new courses of study on 
September 1, 1967? 

— Semi-annual Conference. 

A. With the exception of most 
Sunday Schools in the southern 
hemisphere, all Sunday School 
classes will begin new courses on 
September 1. In the southern hem- 
isphere (except French Polynesia) 
they will begin either in February 
or March, depending on the begin- 
ning of the school year. In these 
southern stakes, the 1967 courses 
should be expanded to cover an 
extra one or two months until the 
1968 courses are organized in 
February or March, as the case 
may be. 

Memorized Recitations— 

Sunday School Class Dismissal 

Q. Is dismissal direct from the 
Sunday School class recommend- 
ed? — Semi-annual Conference. 

A. Direct dismissal from class 
is recommended in the following 
situations: (a) in wards holding 
double sessions, (b) in wards us- 
ing one building jointly, where 
there is an overlapping of services, 
and (c) in wards where the bishop 
desires such a practice for other 
reasons. Where dismissal from 
classes is allowable, it is recom- 
mended that there always be: (1) 
a closing prayer in each class, (2) 
simultaneous dismissal, and (3) 
supervision of the halls and build- 
ings to insure respect and order. 
— General Sunday 
School Superintendency. 

for September 3, 1967 

Scriptures listed below should 
be recited in unison by students 
of Courses 11 and 17 during the 
Sunday School worship service of 
September 3, 1967.* The scriptures 
should be memorized by students 
from these respective classes dur- 
ing the months of July and August. 

*These were students of Courses 7 and 13 
during first eight months of 1967; new course 
numbers apply in September this year. See 
Advancement Schedule, page 287. 

Course 11: 

(This scripture tells us that 
missionaries should be sent to all 
the world so that every person 
may have opportunity to accept 
the Gospel.) 

"And he said to them, Go ye 

into all the world, and preach the 
gospel to every creature. 

"He that believeth and is bap- 
tized shall be saved; but he that 
believeth not shall be damned." 

—Mark 16:15,16. 

Course 17: t 

(This scripture tells us that 
many persons were resurrected 
shortly after the resurrection of 
Jesus Christ and were seen by 
many people still mortal.) 

"And the graves were opened; 
and many bodies of the saints 
which slept arose, 

"And came out of the graves 
after his resurrection, and went in- 
to the holy city, and appeared 
unto many." 

—Matthew 27:52, 53. 


September 3, 1967 
Pupil Advancement 
New Courses Begin 

• • • 

September 17, 1967 
Budget Fund Sunday 

• • • 

September 24, 1967 

Teacher Training 

Class Begins 

• • • 

September 29, 30, 

October 1, 1967 

General Conference 

• • • 

September 29, 1967 

Sunday School 

Departmental Sessions 

• • • 

September 30, 1967 
Instructor Breakfast 

• • • 

October 1,1967 
Sunday School Conference 


Many favours which God giveth 
us ravel out for want of hemming, 
thtough our own unthankfulness; 
for though prayer purchaseth 
blessings, giving praise doth keep 
the quiet possession of them. 

— Thomas Fuller. 

JULY 1967 




Teacher Development Lesson for September 

Everyone knows that visual aids are essential to 
good teaching. But while many suitable pictures 
are available for teaching young children, what about 
their use in larger classes of teen-agers and adults? 
Consider a parent-youth class in which the teacher 
shows a large sketch of a boy standing in court 
before the judge (see Figure B). The teacher asks 
the class, "Who is this boy? your own son ten years 
from now? your neighbor's son?" "How did this 
boy's parents fail him?" The picture will enable class 
members to visualize the situation and will stimulate 
them to think of their responsibility as parents. 

Or consider a class studying Old Testament 
history. The teacher comes into the classroom and 
quickly sketches a large map of the Holy Land on 
the board (see Figure A) .j Better still, the teacher 
has one of the students sketch the map on the board. 
As the teacher proceeds with the lesson, class mem- 
bers can orient the events geographically. It is more 
satisfying to have a definite idea of where an event 
took place than to have just a hazy idea of "some- 
where in Palestine." 

Agreed that pictures are a valuable aid in teach- 
ing adult groups, where can teachers obtajn large 
pictures? The Instructor provides excellent helps, 
as do many other magazines, but most magazine 
pictures are much too small to be used effectively 
in the average Sunday School class. How can one 
enlarge a picture or that portion of it which is suit- 
able for the lesson? There are several methods of 
doing this: 

Pictures can be enlarged by the square-grid-pro- 
portional-scaling system. 1 For persons who have 
had little experience in drawing, this method 
is extremely time-consuming. Pictures can be en- 
larged by using a commercial pantograph, 2 but such 
instruments are not always readily available to Sun- 
day School teachers. The following paragraphs de- 
scribe the "band-o-graph," which anyone can as- 
semble and operate, and with which one can produce 
enlargements sufficiently faithful to the original for 
class display. 

The Method: 

1. Select a rubber band about 2-3 inches long 
and 1/16 inch wide and cut it to make a straight 

by Naola V. Watson* 

piece. Knot a piece of bright thread tightly around 
it, about 1% inches from the left end; clip off ends 
of thread. The knot is the "marker." 

2. Tape your drawing paper to the table or 

3. Place the illustration to be enlarged to the 
left of the drawing paper, and tape it securely. [See 
Note (e).] 

4. Lay the rubber centrally across the part to 
be enlarged, with the marker to the left of its left 
extremity. Holding the right end of the rubber 
around a pencil, secure the left end against table 
or board with left thumb. 

5. With your eyes vertically above the marker 
as it moves, allow the marker to follow the lines 
of the illustration as you keep the rubber band taut, 
at the same time tracing the enlarged picture with 
the pencil. 

Supplementary Notes: 

(a) Do not vary your left-end, reference point 
until enlargement is completed. Tape the rubber 
there, if you wish, before exerting thumb pressure. 

(b) You may lift the pencil and start the marker 
afresh at a set of lines which is not continuous with 
a previous set. 

(c) Keeping the pencil or chalk perpendicular 
will increase accuracy. 

(d) If the band is too "stretchy," you may get 

(e) Tape the illustration tentatively in position 
and stretch the rubber across it while you check 
(1) marker movements and (2) points touched by 
right end. When the position is satisfactory, illus- 
tration can be taped securely to table or chalk- 

(f) If you wish a larger enlargement, tie the 
marker nearer the left end of the rubber; if you 
want the enlargement somewhat smaller, move the 
marker nearer the center of the rubber. 

(g) Small detail in the illustration probably will 
have to be added or touched up by hand. 

!See "Ruth, The Girl From Moab," by Roscoe A. Grover; The 
Instructor, July, 1964; pages 254-255. 

2 See "Pictures Must Be SEEN To Be Understood," by Virgil B, 
Smith; The Instructor, February, 1955; page 58. 

* Naola V. Watson teaches at Sacramento (California) City 
College. She earned degrees in physical chemistry at Utah State 
University (B.S., 1953; M.S., 1955) and Oregon State University 
(Ph.D., 1964). She served in the New Zealand Mission (1955-57). 
A Golden Gleaner, Dr. Watson is teacher trainer in Davis Ward, 
Sacramento Stake. She is married to Thomas Watson; they are 
parents of two sons. 

Library File Reference: TEACHERS AND TEACHING- 



Tools Needed: rubber band, thread, pencil, drawing paper, tape, picture. 







Figure A. 
Taken from The Instructor, 
May, 1965, (inside back cover). 

Figure B. 
Taken from The 
Instructor. November, 
1965, page 456. 

J U LY 1967 


Our Worshipful 
Hymn Practice 

Senior Sunday School Hymn for the Month of September 

Hymn: "With All the Power of 
Heart and Tongue"; author, Isaac 
Watts; composer, Lowell M. Durham; 
Hymns, Church of Jesus Christ of Lat- 
ter-day Saints, No. 216. 

It is hoped that this stalwart 
and majestic hymn will not be a 
stranger to many of our Church 
musicians. It has been presented 
before in these pages; but its vigor' 
and stirring message of conviction 
deserve to be reviewed and heard 
again and again. This hymn (the 
text — for that is what we mean 
by the term "hymn") was written 
by one of the most prolific and 
gifted hymn writers of all time, 
Isaac Watts, an eloquent English- 
man whose sacred verses are to 
be found 11 times in our hymn- 
book. Four of his greatest and 
best-loved hymns are, "Come, We 
That Love the Lord," "O God, Our 
Help in Ages Past," "Sweet is the 
Work," and the jubilant, "Joy to 
the World." Dr. Lowell Durham 
has caught the spirit of the present 
hymn in a masterful fashion, rec- 
ognizing the necessity of setting 
it in the straightforward manner of 
a chorale — perhaps the most suc- 
cessful style ever used for congre- 
gational singing. It was the 
chorale which ushered in the era 
of the reformation and the active 
participation of the assemblage of 
worshipers in the music of the 
church; and our congregations will 
find great joy in singing this 
hymn with the fervor it demands. 

To the Organist: 

Some may recognize a similarity 
between the first phrase of this 
hymn and the opening notes of 
"The Navy Hymn," so there 
should be no difficulty in getting 
off to a good start. However, be- 
cause of a sudden shift in key on 

the word "Angels," it is suggested 
that the organist break the path 
for the singers the first time 
through, with the congregation 
humming quietly or singing the 
words lightly as they become ac- 
quainted with the melody. This 
hymn is an admirable one for uni- 
son singing. 

To the Chorister: 

Observe closely the metronomic 
indication above the first measure. 
The tendency will be to conduct 
the hymn too rapidly, which will 
destroy the strength of the words 
and music. Make your beat firm 
and sturdy — straight down for the 
first beat (preparatory beat), up 
part way for the hook which be- 
gins the second beat to the right of 
the first; then down slightly to the 
left and up again for the second. 
Avoid extraneous movements of 
the elbow, wrist, or fingers, which 
have no bearing upon the business 
at hand. You will note that the 
hymn begins on the second beat 
of the measure, which means that 
the preparatory beat is the equiv- 

alent of beat No. 1. Be careful, 
however, that this downbeat is not 
so vigorous as to bring in the con- 
gregation one beat too soon! 

Avoid spending time with the 
congregation in trying to tie 
phrases together in opposition to 
the natural inclination of the sing- 
ers to breathe. Be happy when 
they do not breathe in the middle 
of words, and allow a natural 
breath at the end of each musical 
phrase! Again, the simplicity of 
the hymn demands an unsophisti- 
cated and fervent statement, and 
this may not be obtained other- 

If you encounter some difficulty 
between verses, remember it is de- 
sirable — even necessary — to allow 
a slight pause before beginning a 
succeeding verse. The eyes need a 
moment to adjust to a different 
part of the page, and the singer 
needs time to adjust to the new 
idea contained in the next verse. 
Give a firm release following the 
final note, then begin again on the 
upbeat which launches the new 
verse. — Ralph Woodward. 

Organ Music To Accompany September Sacrament Gems 

Robert Cundick 



Junior Sunday School Hymn for the Month of September 

Hymn: "For the Beauty of the 
Earth"; author, Folliott S. Pierpont; 
composer, Conrad Koeher; The Chil- 
dren Sing, No. 25. 

Gospel Concept: We thank our 
Heavenly Father for the beautiful 

Our choristers, first and fore- 
most, are teachers. They will try 
to teach this hymn to children 
with a vivid understanding and 
contemplation of its message. To 
do so, they might well take a walk 
out among the creations of God, 
enjoy the great beauties to be 
found in nature, and meditate on 
the concept they intend to teach. 
Then they can teach the hymn 
forcefully and in a spirit of wor- 
ship. (The Instructor cover this 
month might be used as a teach- 
ing aid.) 

The message is a personal one: 
We are grateful to the "Lord of 
all" for the beauty that He has 
created; and we show our grati- 
tude by singing this hymn of 

The hymn is in the chorale style 
similar to the great chorales of 
Johann Sebastian Bach. Its ma- 
jestic, stately character and 
rhythm suggest an appreciative 
stroll in our Father's great cathe- 
dral, the world in which we live. 
The simplicity of this hymn 
should be reflected both in the 
conducting and in playing of the 
music. A tempo of 75-80 quarter 
notes per minute ( J =75-80) 
seems more appropriate. 

September Sacrament Gems 

Senior Sunday School 

"And it came to pass that he 
brake bread and blessed it, and 
gave it to the disciples to eat." 1 

Junior Sunday School 

Jesus said, "Come unto me . . . 
and I will give you rest." 2 

To the Chorister: 

The chorale style of this hymn, 
with longer notes occurring regu- 
larly at the end of each phrase, 
will facilitate its learning. Breath- 
ing will be automatic at the end 
of each two-measure phrase. Ana- 
lyze the form and structure of the 
hymn (two repeated phrases and 
one contrasting phrase) to deter- 
mine which parts of the music to 
stress. Does the climax occur in 
the middle of the hymn? in the 
final line? The final line surely 
seems to be the fulfillment of the 
entire hymn. Remember, however, 
the message of the words far out- 
weighs any musical considera- 
tions of a technical nature. Do 
nothing to detract from the spiri- 
tual message of the hymn. Pre- 
senting the same hymn success- 
fully in practice sessions for four 
or five weeks is the real, creative 
challenge of the Junior Sunday 
School chorister. It calls for skill- 
ful, long-range planning. Add 
something to your presentation 
each week to strengthen the ap- 
plication of the hymn in the lives 
of the children. 

To the Organist: 

You are the unsung hero of the 
Junior Sunday School worship ser- 
vice. Upon you rests the responsi- 

bility for (1) creating the initial 
mood with an appropriate prelude 
of devotional nature, (2) provid- 
ing a solid accompaniment for all 
hymns, (3) helping to establish 
the mood of the entire worship 
service through your inconspicu- 
ous but vital contribution. The 
well-prepared organist will be 
scarcely noticed because all has 
gone so well. 

Watch your music, unless you 
have been diligent enough to mem- 
orize it. Above all, watch the chor- 
ister. Have the piano placed so 
that you can see the chorister and 
she can see you. 

The instrumental selection for 
September, "At Rest," can be 
used either as devotional prelude 
or postlude. Do not hurry the 
tempo. Be sure to take the repeat, 
as the second ending is the final 
punctuation mark of the piece. 
Practice the triplet figures care- 
fully, especially those tied to pre- 
ceding quarter notes in measures 
5, 6, and 7. Play the left hand 
solidly, as this carries the rhythmic 
burden to completion. A good vo- 
cabulary of such pieces will better 
prepare you for the calling and 
responsibilities you have under- 

— A. Laurence Lyon. 

Very slowly and quietly 




At Rest 


A. Laurence Lyon 


i UJ |i u 

13 Nephi 20:3. 
^Matthew 11:28. 



*• — *•- 


-JN »' 






JULY 1967 


What Is a Latter-day Saint? 

(Quotations from the writings of general authorities define the issue.) 

It is a duty which every Saint ought to render to his brethren 
freely — to always love them, and ever succor them. To be 
justified before God, we must love one another; we must 
overcome evil; we must visit the fatherless and the widow in 
their affliction, and we must keep ourselves unspotted from 
the world . . . the reward of such is greater in the king- 
dom of heaven. . . .' — Joseph Smith. 


. . . We believe in preaching the doctrine of re- 
pentance in all the world. . . . But we discover, in 
order to be benefited by the doctrine of repentance, 
we must believe in obtaining the remission of sins. 
And in order to obtain the remission of sins, we 
must believe in the doctrine of baptism in the name 
of the Lord Jesus Christ. And if we believe in bap- 
tism for the remission of sins, we may expect a ful- 
fillment of the promise of the Holy Ghost, for the 
promise extends to all whom the Lord our God 
shall call. . . . 2 

— Joseph Smith. 

Baptism is a sign to God, to angels, and to heav- 
en that we do the will of God, and there is no other 
way beneath the heavens whereby God hath or- 
dained for man to come to Him to be saved, and 
enter into the Kingdom of God, except faith in Jesus 
Christ, repentance, and baptism for the remission of 
sins, and any other course is in vain; then you have 
the promise of the gift of the Holy Ghost. 3 

— Joseph Smith. 

Being baptized into this Church is only like learn- 
ing the alphabet of our mother tongue — it is the 
very first step. But having received the first prin- 
ciples of the gospel of Christ, let us go on to per- 
fection. 4 

—Wilford Woodruff. 

{For Course 9, lessons of September 3 to 24, "What Is a Latter- 
day Saint?" "Baptism, a Requirement for Membership," "The Power 
of Faith," and "Repentance Makes Us Strong"; for Course 15, les- 
son of September 3, "Why Jesus Established His Church"; for 
Course 19, lesson of September 10, "Why a Church?" for Course 25, 
lessons of August 20 and September 3, "The Personal Commitment" 
and "Changed and Reborn"; for Course 29, lesson of July 23, "Road 
to Salvation and Exaltation"; to support family home evening les- 
sons 28 and 30; and of general interest.) 

teachings of the Prophet Joseph Smith, compiled by Joseph 
Fielding Smith; Deseret Book Company, Salt Lake City, Utah, 1958; 
page 76. 

"Teachings of the Prophet Joseph Smith, page 82. 

^Teachings of the Prophet Joseph Smith, page 198. 

*The Discourses of Wilford Woodruff, compiled by G. Homer 
Durham; Bookcraft, Salt Lake City, Utah, 1946; page 20. 

No man ever did or ever will obtain salvation 
only through the ordinances of the gospel and 
through the name of Jesus. There can be no change 
in the gospel; all men that are saved from Adam to 
infinitum are saved by the one system of salvation. 
The Lord may give many laws and many command- 
ments to suit the varied circumstances and condi- 
tions of His children throughout the world . . . but 
the laws and principles of the Gospel do not change. 5 

—Wilford Woodruff. 

... As the ancients performed many mighty 
works ... by faith; therefore I say to the Latter- 
day Saints, you are required by the God of Israel, 
your Heavenly Father, and by His Son Jesus Christ 
... to exercise faith in the revelations of God, for 
they will be fulfilled as the Lord lives. 6 

— Wilford Woodruff. 


. . . The Church of Christ is divinely organized. It 
is not man-made. The conditions for membership 
have been clearly defined by the Lord. Among the 
requirements are several ordinances. . . . 

There are two first principles, faith [in Jesus 
Christ] and repentance, and two first ordinances, 
baptism and the laying on of hands for the gift of 
the Holy Ghost in the Church of Christ. These are 
closely interwoven. ... A man proves his faith by 
his works; he has no other means of doing so. The 
ordinance of baptism for example may be viewed 
as man's signature to his compact with God, as an 
acceptance of the leadership of Jesus the Christ, 
and as a promise to live the law of the Lord. . . . Each 
ordinance becomes a witness to man's surrender to 
his Heavenly Father. . . . 

. . . Everyone who receives an ordinance must 
make a covenant, else the ordinance is not fully 

8 The Discourses of Wilford Woodruff, page 21. 
6 The Discourses of Wilford Woodruff, page 62. 



satisfactory. He who is baptized covenants to keep 
the law of the Church; ... he who is ordained to 
the priesthood agrees to* honor it, and so on with 
every ordinance. 

That places covenants high, as they should be. 
Knowledge of itself has little saving pQwer. Only 
as it is used does knowledge become of value. . . . 
The world moves forward by the efforts of cove- 
nanted people — who keep their covenants. 7 

— John A. Widtsoe. 

. . . This question arose: We keep the man out 
[of the Church] who has not forsaken all his sins 
and yet confesses that this is the Church of Christ; 
but think of the great many who are in the Church, 
the great number who violate the commandments 
of the Lord, and yet we do nothing about it. 

I answered: True, unless it is a grievous sin we 
do not excommunicate people from the Church. . . . 
We try to bring them to repentance. . . . But ... if 
they will not . . . hearken to our counsels . , . they 
are going to be judged according to their works. The 
fact that they are members of the Church will not 
save them. Every man and every woman will have 
to answer for the deeds done in the body. 8 

— Joseph Fielding Smith. 

. . . The Savior has said: 

Take my yoke upon you, and learn of me; for 
I am meek and lowly in heart: and ye shall find 
rest unto your souls. 

For my yoke is easy, and my burden is light. 
(Matthew 11:29, 30.) 

Surely if we love the Lord we will not find any 
heavy burdens in observance of his divine laws. . . . 

First, we have the principle of faith ... in God. 
. . . Second: the principle of true repentance. . . . 
Third: baptism for the remission of sins. . . . Fourth: 
the laying on of hands for the gift of the Holy 
Ghost. . . . Fifth: Obedience to all the other ordi- 
nances and covenants belonging to the Kingdom of 
God. The living of a clean life and faithful per- 
formance of duty in the building up and mainte- 
nance of the kingdom of God on the earth are es- 
sential to salvation. . . . Without the sincere ob- 
servance of all these laws and covenants, salvation 
cannot come in the celestial kingdom. 9 

— Joseph Fielding Smith. 

... A rich young man came to [Jesus] . . . and 
asked, "Good Master, what shall I do, that I may 
inherit eternal life?" . . . Jesus replied . . . "If thou 
wilt enter into life, keep the commandments." 

. . . The young man still said, "All these things 

7 John A. Widtsoe, Evidences and Reconciliations; Bookcraft, Salt 
Lake City t Utah, 1960; pages 196, 197. 

8 Joseph Fielding Smith, Take Heed to Yourselves; Deseret Book 
Company, Salt Lake City, Utah, 1966; pages 123, 124. Used by per- 

9 Joseph Fielding Smith, Take Heed to Yourselves, pages 310, 312. 

[commandments] have I kept from my youth up. 
What lack I yet?" (See Matthew 19:16, 17, 20.) 

Then said the Savior: "One thing thou lackest: 
go thy way, sell whatsoever thou hast, and give to 
the poor, and thou shalt have treasure in heaven: 
and come, take up the cross, and follow me." 

. . . The scripture says, "He was sad at that say- 
ing and went away grieved: for he had great pos- 
sessions." (See Mark 10:21, 22.) . . . Loving the 
things of the world more than the things of God was 
this man's greatest weakness. ... Is it something 
that we must overcome? If we are to choose between 
. . . payment of tithing and going without some of 
the things we need, or the nonpayment of tithing 
and having a few extra worldly things, what will be 
our choice? If we are to choose between pleasure on 
the Sabbath day or strict observance of the day, 
which will we take? . . . 

Where do we stand? Where is our heart? What 
is our treasure? ... As we contemplate . . . [these 
questions] , will we go away sorrowing, or will we be 
willing to take up our cross and follow the Master? 10 

— Mark E. Petersen. 


What does the Golden Rule mean to you? . . . 
The statement of the Savior reads: "All things 
whatsoever ye would that men should do to you, do 
ye even so to them." (Matthew 7:12.) It is plain. 
It is simple. It is a great rule of life. But is it 
obligatory upon us? 

The sermon containing this instruction also 
teaches: "Be ye therefore perfect, even as your 
Father which is in heaven is perfect." (Matthew 
5:48.) ... By following . . . [God's commandments] 
we gradually perfect ourselves, so that sometime, in 
the eternities, we shall become like Him. 

. . . Can we imagine the Savior treating anyone 
in a way other than righteously? ... He taught 
men to love even their enemies. . . . Treat other 
people as you would like to be treated yourself. 
There is great importance in that teaching. Apply it 
to your daily life. . . . Are you in competition in 
athletics? Treat the other players as you would like 
to be treated. . . . The application of this law is 
limitless. . . . There can be no perfection while men 
and women, boys and girls, resort to violence, to 
cheating, to stealing, to revenge, and to spite. . . . 

If we expect really to live the gospel, we must 
include this law. We cannot become perfect with- 
out it. 11 

— Mark E. Petersen. 

— Compiled by H. George Bickerstaff. 

10 Mark E. Petersen, Your Faith and You; Bookcraft, Salt Lake 
City, Utah, 1953; pages 147, 148. Used by permission. 

u Mark E. Pefersen, Your Faith and You, pages 154, 155. 
Library File Reference: GOSPEL LIVING. 

J U LY 1967 



Pictures were drawn for us by Murray Twelfth Ward, 
Murray (Utah) Stake, Junior Sunday School children. 
Hattie D. Shelby is Junior Sunday School coordinator. 

■"*'" ■--■•';. , ;i '^ ■ • . - w <° j -~ 

God made the world, says my teacher, 
And He made it for you and me; 
He also made the beautiful birds, 
The flower and the honey bee. 

I like birds. 

Mother says God gave me to her, 
I think He gave her to be mine; 
With father, sister, and brother 
The world is 'specially fine. 

I like my family. 

He made the valleys and mountains, 
He made the sun and the sea; 
Sent raindrops for thirsty flowers — 
And then one day He sent me. 

I like me! 

— Ethna R. Reid. 

(For Course 3, lessons of September 9 to 17, "We Belong To A 
Family," "We Have Joy at Home," and "We Have Joy in Family 
Excursions"; for Course 5, lesson of September 10, "The Lord 
Created Our Earth"; to support family home evening lesson 27.) 

w w-a d ^tz^u 

P fne> 

'God made the world for you and me." 

— by Barbara Stringham, age 6. 

'He made the beautiful birds." 

—by Joe Clifton, age 9. 


'/ like my family." 

— by Kathryn Nielson, age 7. 


'God made the mountains." 

—by Marta Laylander, age 7. 

W"'r .::::: I:.:':?:':"-':" .::'::':" ^•\r^. :. .. :-x- ilV '^ '. £ ...V': ■ : 

■■ .. ■ 

'Raindrops for thirsty flowers." 

— by Stacy Hawkins, age 7. 


Advancement Schedule, September 3, 1967 

1967 (First 8 months) 



1. A Gospel of Love 

1. A Gospel of Love 

la. Beginnings of Religious Praise. 
3. Growing in the Gospel, Part II- 
5. Living Our Religion, Part II — 


7. History of the Church for Children. 

9. Scripture Lessons in Leadership 

11. History of the Restored Church 

13. Principles of the Restored Church at Work- 

15. Life in Ancient America 

19. The Articles of Faith 


NOTE: Except from Course 1, group promo- 
tions out of the class should not be made. The 
entire class is given the new course subject as 
indicated by the arrow. Teachers and class- 
rooms may be changed. 

a Children nearly three and three years old. 

includes from Course 1 only those children who will be about 
four years old on September 3, 1967. 




3. Gospel Lessons for Little Ones. 1 
5. Growing in the Gospel, Part 1/ 

7. Living Our Religion, Part I. 

9. What It Means To Be a Latter-day Saint. 

11. Old Testament Stories. 

13. The Life of Christ. 

15. Church of Jesus Christ in Ancient Times. 

17. Life in Ancient America. 

19. The Gospel Message. 

Elective Courses for Adults in 1967-68: 

23. Teaching the Gospel 

(Teacher Training — Restricted). 

25. Family Home Evening Manual 1967-68 
(Family Relations). 

27. Messages for Exaltation (Gospel Doctrine). 

29. The Articles of Faith 

(Gospel Essentials — Restricted). 

(See The Sunday School Handbook 1964 for 

JULY 1967 


A convert in a subjugated land won his freedom 

when he told of his membership in The Church of 

Jesus Christ of Latter-day Saints and said: 


by Wallace F. Toronto 


(Excerpted from a talk given at the One Hundred Tenth 
Annual Conference of The Church of Jesus Christ of Lat- 
ter-day Saints, April 5, 6, 7, 1940; pages 51-56. Reproduced 
to enrich lessons on religious liberty and toleration.) 

A short time after almost two million German 
troops had marched across the borders of Czecho- 
slovakia — during that time of tension and terror 
which inevitably resulted — a young German officer, 
a fine, straight, clean-looking fellow, walked through 
the door of our meeting hall in Prague. We thought: 
Certainly, this is the end for us. The Secret Police 
have probably sent someone here to close the mis- 
sion. Coming up he said: "My name is Brother R. 
(for obvious reasons it is felt unwise to give his 
name.) I am an officer in the German Army. As 
soon as I had completed my official duties here in 
Prague, the first thing I set out to do was find this 
branch of the Church in Czechoslovakia. With your 
permission I would like to say just a word to this 
congregation." I replied: "Certainly, Brother R., 
we shall be happy to hear from you." 

He stood up, and in a language which most of 
the people of Czechoslovakia detested, German, he 
had this to say to the members of the Church and 
to the friends who were present: 

Brothers and sisters, I come here not on an ap- 
pointment of my own choosing. I come here as a 
servant of my government. I know we have brought 
you considerable distress and dismay. We have 
caused already much suffering. Nevertheless, you 
and I have something in common, something which 
oversteps the boundaries of race, language, and color. 
You and I have the Gospel of Jesus Christ. Despite 
the fact that I speak German and you Czech, yet 
because of the Gospel we still speak in common 
terms. The time is coming when we shall know this 
better than ever before. 

(For Course 9, lesson of September 3, "What Is A Latter-day 
Saint?"; for Course 19, lessons of July 23, September 3 and 10, 
"Religious Liberty and Toleration," "Why Religion?" and "Why a 
Church?"; for Course 25, lessons of July 16 and August 27, "Tests 
and Trials" and "The Personal Commitment"; for Course 27, lesson 
of July 9, "The Church and State"; for Course 29, lesson of July 
23, "Road to Salvation and Exaltation"; to support family home 
evening lessons 25 and 29; and of general interest.) 

I wish I had the time to tell you all he said. 
Tears streamed down the faces of those Czecho- 
slovakian people. As he walked down the aisle they 
stood up and put their arms around him and wept 
upon his shoulder. Every available Sunday . . . 
he was at the branch hall, doing his best to make 
the Gospel of Jesus Christ a living thing among a 
subjugated people. 

That is what the Gospel of Jesus Christ does 
for a man. When it touches him it changes him, 
and he knows, as President Hugh ,B. Brown has . . . 
said, that all mankind come of common blood and 
that we are brothers and sisters in the Gospel of 
Jesus Christ, all having but one Father. . . . 

"I Want Baptism" 

A young Ukrainian, Tarnawskyj by name, who 
had been studying for the ministry in the Greek 
Catholic Church was on his way from Warsaw, 
Poland, to New York City, there to attend a grad- 
uate school for the ministry of that Church. He 
came by the way of the city of Prague. As he was 
going down the street, he saw the sign, "Church of 
Jesus Christ of Latter-day Saints." He noticed 
that we were holding a meeting at that time. . . . 

He entered, dressed in his black robe and white 
collar, and sat in the back. He was a young man 
about 28 or 30 years of age. Two of our missionaries 
stood up and explained some of the principles of the 
Gospel. They bore their testimonies. After the 
meeting he came up and asked: "When do you hold 
the rest of your services?" ... He came to all of 
them, even including Relief Society. In a few weeks 
he made this request: "Brother Toronto, I would 
like to be baptized into this Church." 

"Now, Brother Tarnawskyj, you know you can't 
make your living in this Church. Our missionaries 
sustain themselves, either from their own savings 

♦Wallace F. Toronto was president of the Czechoslovakian Mission. 



or through the sustenance which their folks send 

"Oh, Brother Toronto," he replied, "I know all 
about that. Your missionaries have been teaching 
me the Gospel." Continuing, he said, "I have found 
the most priceless thing in all the world. I want the 
Gospel of Jesus Christ. I have been seeking it for 
years in the universities and the divinity schools of 
many lands, and I have never found anything that 
can equal this." 

I said, ". . . We shall be happy to have you as 
a member of the Church." He was subsequently 
baptized. . . . 

From that day to this, so far as I know, he has 
not received one penny or one word from his people. 
. . . [They had sent a messenger from Poland to 
tell him:] 

"If you do not immediately renounce this thing 
you call Mormonism we shall cease to send you one 
penny of support, which you know is your only 
means of livelihood; and furthermore, we shall dis- 
own you as a son and a brother!" 

"Perhaps It Is for the Best" 

He found himself in Czechoslovakia, a foreigner, 
unable to secure employment. 

During these troublesome times the subtle politi- 
cal forces in central Europe had operated to break 
down the Czechoslovakian republic, so that Slovakia 
gained its freedom, as well as the little province of 
Ruthenia or Sub-Carpathian Russia, far to the east, 
hardly larger than the county of Salt Lake. Brother 
Tarnawskyj finally proposed: "Brother Toronto, 
many of my countrymen are out there in Ruthenia, 
a large group of Ukrainians among whom I could 
work. Since I am an educated man, I think I could 
get a position as an inspector in the Ministry of 
Education. Can you help me get there? I want to 
become a self-sustaining citizen." "All right. We 
will help you get to Ruthenia, if you think you can 

Upon his arrival in this new autonomous state, 
he filed his application for a position in the ministry. 
It went through the various hands and much red 
tape through which such things have to pass, and 
finally reached the minister himself. Up to this 
point all went well. When it reached the minister 
there was great delay. Finally our brother wrote 
me a letter and said: "Brother Toronto, I don't know 
what the trouble down here is. I am qualified for the 
position, and I have pulled every string I know. 
And I have prayed. The Lord knows I am hungry. 
He knows I need a place to rest my head. I have 
tried to live the Gospel since I joined the Church. 
From the earnings on little jobs I have secured here 
and there I have set aside my tithing, and as soon 

as the mail goes through I will send it on to you. 
Why, oh why does the Lord persecute me like this?" 
But in conclusion he added . . . "Perhaps it is all 
for the best." 

A card came a few days later: "I am going to 
take a job in the little town of Perecyn as a humble 
school teacher, where I can make enough to at least 
buy me a few crusts of bread." 

You Go Free 

He was employed here for three days, when that 
tiny state of central Europe, Sub-Carpathian Rus- 
sia, was drenched in blood by the Hungarian hordes 
which swept over it. Men, women, and children by 
the hundreds were left dying in the streets. He 
and nine of his Ukrainian companions were routed 
out of bed at five o'clock one morning and thrown 
into prison. After 24 hours of intense suffering they 
were called before a military court consisting of one 
man in the uniform of a Hungarian officer. He had 
the sole right to say, "You live," or "You die." The 
ten men came before him. They were asked two 
questions: "How long have you been in this coun- 
try?" and "What is your religious affiliation?" 

Our brother led the others. To the first question 
he replied that he had been there so-and-so many 
weeks. "What is your religious affiliation?" 

"I am a member of The Church of Jesus Christ 
of Latter-day Saints. Sometimes they call us 'Mor- 
mons.' " 

"Mormons? Mormons? I have heard of you folks. 
I have read of you in the newspapers of Budapest. 
I hear your people have done some good in this 
world." A tense moment of hesitation and then, 
"You go free." 

His nine companions came up after him. They 
were asked the identical questions. Being no more 
guilty than he himself, they were nevertheless con- 
demned to death, and shot down in cold blood be- 
fore the sun went down that day. 

This brother finally got out of the country, and 
wrote me another letter. "Brother Toronto," he said, 
"I know the Lord does move in mysterious ways 
His wonders to perform. The Gospel is the most 
priceless thing I have in the world. I know the Lord 
has preserved my life, that I may be a beacon light 
to my fellowmen. He has not only preserved my 
life, in the way I have described to you, but He 
has also protected me, for had I received the posi- 
tion of inspector in the Ministry of Education I to- 
day would have been sitting in the concentration 
camps of Hungary, subjected to some of the most 
terrible torture known to humankind. I owe all I 
have to the Gospel of Jesus Christ." 

Library File Reference: FREEDOM. 

JU LY 1967 




The scriptures tell us that God considered man 
to be His crowning creative achievement on earth. 1 
God created man in His own image and put him in 
charge of His whole earthly creation, commanding 
him to take care of the earth and subdue it. 2 He 
also told man that His own glory depended on man's 
achievement when He said, "... This is my work 
and my glory — to bring to pass the immortality and 
eternal life of man." (Moses 1:39.) Eternal life is 
life with God in an exalted state. 3 

A Challenging Destiny 

It is really impossible to conceive of a heritage 
more noble or a destiny more exciting and chal- 
lenging than this. Could men who did only what 
they were presdestined to do be worthy of such a 

Before man was put on the earth, there was a 
great council in heaven in which the plan of salva- 
tion to be followed by men was discussed. Lucifer, 
the Son of the Morning, argued that a program 
should be implemented which would bring every 
person back to the kingdom of heaven in glory after 
his earth life. He proposed that an arrangement 
should be made so that men would be free from 
temptations, so that there would be no opposition 
to God's will, and there would be no way for men 
to go astray. All men would be predestined to obey 

God immediately rebuked Lucifer. (See Moses 
4:3, 4.) How could earthly experience strengthen 
people if they had no obstacles to overcome? What 
virtue is there in doing good only because one can- 
not do evil? Earth life which did not permit men 
to grow from weakness to strength and from strength 
to greater strength would hardly develop in them 
the self-reliance, the courage, and the initiative nec- 
essary for them to function as responsible members 
of God's kingdom. There must be opposition in all 

by Wilford E. Smith* 

things if God's children are to grow in strength and 
wisdom. 4 

God defended an eternal principle when He re- 
buked Lucifer for opposing the free agency which 
dignifies man by protecting his right to think for 
himself and to be responsible for what he does. 

Responsible Freedom 

This principle of free agency requires man to 
study and work to prepare himself to make sensible 
decisions. If he remains in ignorance, free agency 
is almost meaningless. Of what value is the right to 
be free if one does not know what alternatives of 
thought or behavior are available to him? Consider 
an unlearned native of a backward country living in 
disease-bearing dirt. His ignorance of the presence 
of the disease which endangers his life does not 
make him safe from it. Danger is even more deadly 
when it is unknown because the ignorant person 
does not know he should be taking action to pro- 
tect himself. Thus it becomes obvious that knowl- 
edge is necessary to make free agency meaningful. 

That is why the Lord has told us to leam the 
truth so that we can be free. (See John 8:31-34.) 
He has told us to study from all good books and 
learn about peoples and languages. (See Doctrine 
and Covenants 9d:15.) How else can we control the 
earth and subdue it? How else can we gain the ex- 
perience and self-control which make free agency 
meaningful? Without freedom, man is little more 
than an animal. Without knowledge, freedom is 
hardly more than a meaningless word. 

On the other hand, what is more inspiring than 
a human being who is excitedly searching for truth 
and who has the intelligence to comprehend its 
worth when he finds it? How tragic it would be if 
Lucifer's plan had been accepted, and man could 
never enjoy the thrill of victory since he had never 
been threatened with defeat! Free agency makes 
man a creator, a judge of right and wrong, a respon- 

(For Course 11, lessons of September 10 and 17, "The First Earth 
Home" and "The First Family"; for Course 13, lessons of September 
3 and 10, "The Great Plan" and "War in Heaven"; for Course 19, 
lessons of September 3 and 10, "Why Religion?" and "Why a 
Church?"; for Course 25, lesson of July 9, "Free Agency and Choice"; 
for Course 29, lesson of August 6, "Foreordination"; to support family 
home evening lesson 25; and of general interest.) 

^Moses 2; Abraham 4; Genesis 1. 

^Genesis 1:28; Moses 2:28; Abraham 4:28. 

"Doctrine and Covenants 6:7; 14:7; 48:8; 50:5; 132:24. 

*Wilford E. Smith was a chaplain in the U. S. Army during 
World War II; he has served as a stake Sunday School superin- 
tendent and as a high councilor. He is now a member of the East 
Sharon Stake Sunday School board and teaches his high priest 
group. Brother Smith is professor of sociology at Brigham Young 
University, where he earned his M.A. dgeree in 1948 (Ph.D., Univer- 
sity of Washington, 1952). He and his wife, the former Ruth Chris- 
tensen, are members of the Oak Hills First Ward, East Sharon 
(Utah) Stake;. they have five children. 

*Doctrine and Covenants 98:12; 2 JVephi 2:11, 15, 16. 



.■'. . ■••* 

sible son of God. Without such agency, he would 
be devoid of creativity, a pawn in the hands of cir- 
cumstance, lacking the dignity which comes from 
responsible judgment and creativity. 

God Rebuked Lucifer 

The scriptures say: "And this is life eternal, 
that they might know thee the only true God, and 
Jesus Christ, whom thou hast sent. (John 17:3.) 
Could a person who was not free to think for him- 
self ever comprehend God? Man learns to know 
God by becoming like Him, and this is impossible 
in blind ignorance. 

Yet, there are many thousands of our fellow- 
men, even in enlightened societies, who sell their 
birthright of freedom for the proverbial mess of pot- 
tage. God will not interfere because He respects the 
eternal principle of free agency which prevents Him 
from forcing man to do even what is best for him. 
How foolish is the man who uses his God-given free- 
dom to enslave himself to the cigarette, to alcohol, 
to dishonesty, to profane language, to any habit 
which degrades him and damns his progress toward 
self-respect through knowledge, wisdom, and self- 
control! How wonderful are responsible deacons, 
teachers, and priests who understand the importance 
of building their own personalities in harmony with 
the principles of freedom and creative individual 
responsibility! Who in his right mind would trade 
responsible freedom for irresponsible enslavement, 
once he really understood the difference between 
the two? 

The Tribute Money by Peter Paul Rubens. 

Used by permission of the M. H. DeYoung Museum, San Francisco, 

Our Sense of Guilt 

But just knowing about free agency is not 
enough. Each person must work at it to make it 
grow in his life. The child who neglects his home- 
work or "forgets" to do his chores is making choices 
which will weaken him just as the football player 
who refuses to train or to practice hard makes a 
choice which weakens him. Choosing to be lazy 
because work isn't fun, or to be dishonest because 
it may get one something he wants, also weakens 

Our choices are of vital importance. As we sow, 
so shall we reap. (See Galatians 6:7.) A boy who 
wanted to win a radio for getting new starts on his 
paper route turned in several fictitious starts. He 
got the radio, but the money he had to pay for the 
extra papers would have bought it. Moreover, he 
felt guilty for his deceit. He made a costly mistake, 
but it would have been more tragic if he had been 
so dishonest that his deceit had not made him feel 

We should thank God for our sense of guilt and 
for the intelligence to make choices which will erase 
guilt. We can lose both our ability to choose and 
our sense of guilt if we become enslaved to habits 
of laziness and irresponsibility. Who in his right 
mind would foolishly forfeit his chance for eternal 

Library File Reference: FREE AGENCY. 

J U LY 1967 


Titles and Dates of Sunday School Lessons by Courses 

1st Quarter, 1967-68 

STUDY-! 967 

(First 8 months) 

Course No. 1: 

A Gospel 

of Love 

Course No. la: 

Beginnings of 

Religious Praise 

Course No. 3: 

Growing in 

the Gospel 

Part il 

Course No. 5: 

Living Our 
Religion, Part II 

Course No. 7: 

History of the 

Church for 


Course No. 9: 

Scripture Lessons 

in Leadership 




Course No. 3: 
Gospel Lessons 
for Little Ones* 


Course No. 5: 

Growing in 

the Gospel 



Course No. 7: 

Living Our 


Part 1* 


Course No. 9: 
What It Means 

To Be a 
Latter-day Saint 


Course No. 11: 

Old Testament 



Course No. 13: 
The Life 
of Christ 



4, 5 

6, 7 

8, 9 

10, 11 

12, 13 


We Belong to a 



Heavenly Father's 



We Go to 

Church to 

Worship God 


What Is a 

Latter-day Saint? 


Our Earth 

The Great Plan 


We Have Joy 

at Home 


The Lord Created 

Our Earth 



Are Built 


Baptism, a 

Requirement for 



The First 

Earth Home 


War in Heaven 


We Have Joy in 

Family Excursions 


Adam Named 

the Animals 


Other Places 

of Worship 


The Power of 



The First Family 

The Plan Begins 

to Unfold 



We Have Joy in 

Family Worship 


We Will Live 

in Another World 



Are Places 

of Worship (4) 


Makes Us Strong 


A Contrast: an 

Ark and a Tower 

Are Built (4) 

Two Great 




We Can Do Many 

Things at Home 


Jesus Is 

Our Leader 


The Temple Is 

a Special Place 


There Are Three 

Members of the 

Godhead (5) 

Abraham, the 



A Command 

from Rome 



We Can Do Many 

Things at 

Sunday School 


Jesus Will 

Live Forever 


Be Happy, 

Kind and 

Forgiving (6) 

The Gospel 

Restored and the 

Church Organized 


The Selfishness 

of Lot 


When Shepherds 
Watched Their 
Flocks (6) 


Other People Can 

Do Many Things 


Family in This 

World Is Part of 

Lord's Plan 



Our Talents 


Great Gifts of 

the Gospel 


The Child 

of Promise 


Wise Men 

of the East 



Animals Can Do 

Many Things 


Family Members 
Work Together 
in the Home (8) 

Being a Good 

Family Member 


The Gospel 

— a Plan For 

Right Living 


The Bride from 



First Visit to 

the Temple 



Dur Heavenly Father 

Can Do Everything 


Heavenly Father 
Planned for 
Families to 

Pray Together (9) 

Church Activities 

Make Us Happy 


A Latter-day 

Saint Keeps the 

Sabbath Day 

Holy (9) 

A Man of Peace 

A Warning 

in the Night 



Thank You 

For* Our Own 

Special Blessings 


We Have Many 


Family Finds 

Joy in Gospel 



Fast Day — a 

Special Day 

for Latter-day 

Saints (10) 

A House Divided 

The Boyhood 

of Jesus 



Thank You 

For Other 

Daily Blessings 


Blessings Come 

through Work 



Come to 

a Family 


A Latter-day 
Saint Pays Tithing 



Preparing the Way 

of the Lord 



Thank You 

For Parents and 

Other Helpers 


We Express 

Gratitude for 

Our Blessings 


Love One 



A Latter-day 

Saint Partakes 

of the Sacrament 


The Beginning 

of Israel 



in the Desert 



Thank You 

Words and 

Thank You Deeds 


Thanksgiving, a 


"Thank-You" Day 


Our Obligation 

to the Family 



Joseph among 

His Brethren 



*Junior Sunday School lessons have been rearranged for more effective presentation at appropriate times of the year. 
Enrichment in The Instructor will be planned to support lessons as outlined above. 



Titles and Dates of Sunday School Lessons by Courses 

1st Quarter, 1967-68 

Course No. 11*. 

History of the 

Restored Church 

Course No. 13: 

Principles of the 

Restored Church 

at Work 

Course No. 15: 
Life in Ancient America 

Course No. 19: 
Articles of Faith 

Course No. 23: 


Course No. 25: 
Gospel Living 
In the Home 

Course No. 27: 

The Gospel in the 

Service of Man 

Course No. 29: 

A Marvelous Work 

and a Wonder 


Course No. 15: 

The Church of 

Jesus Christ 

in Ancient Times 


Course No. 17: 

Life In 
Ancient America 


Course No. 19: 

The Gospel 



Course No. 23: 



Course No. 25: 

Family Home 


Course No. 27: 



Course No. 29: 

The Articles 

of Faith 

14, 15 

16, 17 

18, 19, 20, 21 



Gospel Doctrine 



Why Jesus 


His Church 


Course Preview 

Why Religion? 


- i 

-S o) 

*-S TO 

a c 
• C *s 

i §S 

TO C w 

e a 5 

™ . -P 

3 » u 


.= w 

Changed and 


"Keystone of 
Our Religion" 


and Class 


A Wondrous 



From Whom 

They Descended 


Why a Church? 

Choose Light 

or Darkness 


A Book for 

Our Time 


The Articles 

of Faith 



Patterns of 



The Gospel 

Before the Birth 

of Jesus (3) 

Walk in the 


The Nature of 

the Godhead 


Standard Works 

of the Church 


Life in 



Structure and 

Purpose of 

Book of Mormon 


The Gospel 
Before the Birth 

of Jesus 

(Continued) (4) 

to the 

It Shows in 

Your Face 


The Savior- 
Faithful Son of 
God the Father 

The Prophet 

Joseph Smith 



Lehi and 

His Family 

in Jerusalem 


Church of 

Jesus Christ in 

Meridian of Time 


The Teacher's 



To Them 

That Ask 


The Holy Ghost 

— Witness of 

the Father and Son 


Authenticity of 

Joseph Smith's 



"Fishers of Men" 

In the 

Valley of Lemuel 


Church of 
Jesus Christ in 
Meridian of Time 
(Continued) ( Q ) 






The Creation 

The Godhead 

In the Service 

of the Lord 


In the 

Valley of Lemuel 




Gospel Principles 

Are Vital 



Create in Me 

a Right Spirit 


The Agency 
of Man 


The Godhead 


Peter, the Man 

Who Loved Jesus 


In the 

Valley of Lemuel 



The Apostasy 


Obedience Is 



Unanswered Yet? 


The Fall of 


The Godhead 




Fellow Disciples 


To the 

Land of Promise 


The Apostasy 



Teaching Must 

Match Learning 


For This 

Shalt Thou Fast 


Mortal Probation 

Free Agency; 
Sin; Punishment 



for the Ministry 


In the 

Land of Promise 


The Reformation 

Place of 



Summary Thoughts 

on Prayer 


The Law 

of Justice 



Fire from Heaven 

A Great 



The Reformation 


Matching Lesson 

Content to 



The Light 

of Faith 



The Fall 

Peter Proves 

His Worth 



General Religious 

Cultures of the 

World (11) 

Good Lessons 

Present One 



Ye Shall Know 

of the Doctrine 


The Ten 



The Atonement 


Lehi Instructed 

His Son, 



General Religious 

Cultures of the 

World (12) 



Concepts about 



Judge Not— 
Condemn Not 


The Law of 
Moses and 
the Gospel 


The Atonement 



Numbers in parentheses are manual lesson numbers. 
NOTE: Lesson outlines for southern hemisphere, beginning March 3, 1968, will be printed and mailed separately. 

JULY 1967 


"Teaching Insights" — Seventh in a Series 



by Lowell L. Bennion 

Socrates (4697-399 B.C.), celebrated philosopher 
and seeker after wisdom, is renowned for the So- 
cratic method of teaching. This method is simply 
to question people's opinions and then to question 
their answers until they make good sense and are 

All great teachers before and after Socrates have 
asked questions. They have not been content to 
hear themselves talk and expound, but have been 
interested in turning the wheels of thought in the 
minds of their listeners. Teaching has been inter- 
preted by them as learning. Asking questions cost 
Socrates his life, but it has stimulated countless 
thinkers through the ages to use his method of 

Asking questions is as appropriate in religion as 
it is in philosophy. The Master teacher said: 

"Ask, and it shall be given you; seek, and ye 
shall find; knock and it shall be opened unto you" 
(Matthew 7:7.) He Himself often taught with ques- 
tions, with parables which provoked questions, and 
with counter-questions. (Read one of the Gospels 
to examine the Savior's use of questions.) The res- 
toration of the Gospel had its inception in the ques- 
tion of the boy, Joseph. Not only the First Vision, 
but nearly every revelation the Prophet received, 
was in answer to a question. 

Among the skills of an effective Sunday School 
teacher is the art of asking good questions. 

(1) What is the purpose of using questions? 

They should be used to provoke thought, to make 
students think, to involve them in the learning pro- 
cess. Good questions are thought-questions. 

There are two types of questions which fall short 
of this mark. The first is the one which calls for a 
"yes" or "no" answer. For example: Is Jesus Christ 
our Savior? A more thought-provoking question 
would be: From what does Jesus Christ save us? 
Or, why do you need a Savior? Questions that can 
be answered "yes" or "no" stimulate little thought 
and usually take the class nowhere in particular. 
They should be used sparingly and then usually 
need to be followed up with a thought-question. 

A second kind of ineffectual question — often 
used in a series — is the type which calls for a self- 
evident answer: Should we pray every day? Do we 
hurt people when we are unkind? Is it better to hate 
people or to love them? 

The best questions invite thinking and contribute 
to the realization of the central purpose of the lesson. 
Hence it is often wise to build the whole lesson 
around a single question or around three or four 
fundamental ones which will allow time for depth 
discussion. For example, "Will each of you tell us 
one way in which you love God and illustrate it out 
of your own experience?" 

(2) How can a teacher encourage response to 
questions and the asking of spontaneous ones? 

A 14-year-old girl said, "I hate it when a teacher 
asks a question, laughs at my answer or rejects it 
because it is not exactly in his words, and then 
answers his own question. I like a teacher who 
listens to my answers respectfully and even to my 
questions." There is no more appropriate place to 
respect the free agency, individuality, and dignity of 
another human being than in the classroom where 
each is performing publicly before his peers. Blessed 
is the teacher who, by his genuine humility, love, 
and sensitivity can create an open and trusting at- 
mosphere in which students will feel free to do most 
of the talking, including the asking. 

One of the best ways to invite student questions 
and to prepare the soil of their minds for seed- 
planting is to divide the class into groups of five to 
eight, appoint a chairman and scribe in each group, 
and ask each circle of students to come up with 
three questions on the subject of the day: repent- 
ance, for example. They should be written and hand- 
ed to the teacher. Students will be interested in 
each other's questions. The well-informed teacher 
can then arrange them very quickly for a meaning- 
ful discussion. There is nothing quite so meaning- 
ful in the classroom as having thought initiate with 

Library File Reference: TEACHERS AND TEACHING. 



History has a way of repeating itself. The Book of Mormon tells the 

dramatic story of God's dealings with a mighty people who once 

occupied the Americas and the sad finale of their ultimate destruction. 

Modern nations could learn a lesson from . . . 


by H. George Bickerstaff 

Any nation that can boast a thousand-year his- 
tory is bound to have had its share of wars. The 
Nephites certainly did. What makes their military 
history of such high interest value is the perhaps 
unique factor that for most of their thousand years 
they were a nation living under Gospel law. Their 
response to the ugly business of war is therefore en- 

The accompanying chart summarizes the record- 
ed Nephite wars. No doubt some went unrecorded. 
(See Helaman 3:14.) 

The first Book of Mormon reference to a Nephite 
war indicates that by about thirty years after the 
arrival in America, the Lamanites were "a scourge 
unto . . . [Nephi's] seed, to stir them up in remem- 
brance of" God (2 Nephi 5:25) ; and they performed 
this service throughout the ensuing centuries with 
remarkable consistency and effectiveness. The last 
recorded war ended in 385 A.D., with the destruction 
of the Nephite people. (See Mormon, chapters 6 and 
8.) As the chart suggests, apart from the idyllic 
period immediately after the Savior's visit, those who 
lived a normal span of years knew at least one war, 
and in some periods, several; and virtually every 
able-bodied Nephite man must have wielded a sword 
in defense of his country. Between wars, the threat of 
the next one hovered menacingly over the nation. 

Some of the strife was civil war, instigated by 
power-hungry tyrants who sought to overthrow the 
Nephite constitution. Some wars were provoked by 
Nephite dissenters who, out of ambition or hatred 
(see Alma 43:6, 7), stirred up and often led the 
Lamanites to war against the Nephites. But in al- 
most all of the wars the Lamanites, however led, 
were the major enemy. 

Apart from the final series of wars, when blood- 
shed and destruction was the goal of both contend- 
ers, the Lamanite reasons for fighting were uncom- 
plex and consistent. Unconverted Lamanites were 
"an idle people, full of mischief and subtlety ..." 
(2 Nephi 5:24), who coveted the property and pros- 

(For Course 15, lessons of August 13 to 27, "Moroni vs. Zara- 
hemnah," "Moroni vs. Amalickiah," and "Moroni vs. Ammoron"; 
for Course 17, lesson of September 24, "Structure and Purpose of the 
Book of Mormon"; for Course 19, lesson of September 17, "The 
Gospel Before the Birth of Jesus"; for Course 25, lessons of August 
13, and September 10, "Joy Comes Through Obedience" and "Choose 
Light or Darkness"; and of general interest.) 

perity of the industrious Nephites. They frankly 
sought to reduce the Nephites to bondage — which 
meant their being supported economically by the 
Nephites — and this state they actually managed to 
impose on a group of Nephites who had unwisely 
returned to the Land of Nephi. (See Mosiah 9:5-10; 
19:26; 21:3, 13.) They justified this aim through 
the centuries by the traditional claim commenced 
by Laman and Lemuel, their first progenitors, that 
the rule and government over Lehi's undivided de- 
scendants was theirs by right of seniority, but had 
been cunningly stolen by the Nephites. (See Mosiah 
10:11-17.) Notwithstanding their obvious inferiority 
in the art of government, they undertook to right 
the alleged wrong by means of war. 

The Nephites, for their part, apparently desired 
merely to be left alone to mind their own business, 
develop their country, build material prosperity, and, 
in times of righteousness, serve God and their fellow- 
men. Because the Lamanites were always the ag- 
gressors, the wars were almost always fought on 
Nephite territory. In fact, God forbade the Ne- 
phites to make war on the Lamanites in the latter's 
land unless He should expressly command it. (See 
Mormon 3:14-16; 4:1-5; Doctrine and Covenants 
98:32-38.) Thus, until near the end of their history 
the Nephites fought only defensive wars, their jus- 
tification being that of any free men: to preserve 
what they had built — lives, homes, families, and not 
least, liberty. Their hearts fixed upon the great 
Gospel principle of freedom, and being especially 
jealous to preserve their freedom of worship, 

... The design of the Nephites was . . . that they 
might preserve their rights and their privileges, yea, and 
also their liberty, that they might worship God according 
to their desires. 

For they knew that if they should fall into the hands 
of the Lamanites, that whosoever should worship God in 
spirit and in truth, the true and the living God, the Laman- 
ites would destroy. (Alma 43:9, 10.) 

Further, they had the Lord's word approving 
defensive war: 

... Inasmuch as ye are not guilty of the first offense, 
neither the second, ye shall not suffer yourselves to be 
slain by the hands of your enemies. ... Ye shall defend 
your families even unto bloodshed. . . . (Alma 43:46, 47; 
see also Doctrine and Covenants 98:23-31.) 

(Concluded on following page.) 

J U LY 1967 


THE NEPHITE WARS (Concluded from preceding page.) 

To be ready to defend their liberties, the Ne- 
phites made preparations under inspired leadership 
to receive the enemy. Shortly after separating from 
his brothers, Nephi wisely began to make arms for 
his people. (2 Nephi 5:14.) Such preparations were 
a continuing part of Nephite life and produced 
weapons such as bows and arrows, darts, javelins, 
swords, clubs, cimeters, slings, and stones. (See 
Jarom 8; Mosiah 9:16; Alma 2:12; 43:18.) To these 
offensive weapons were added shields, bucklers, and 
armor for personal protection. (See Alma 43:19, 38; 
3 Nephi 3:26.) The preparations were sometimes 
extended to include guards posted around the land 
and fixed fortifications like earthworks, forts, and 
stone walls to protect cities and armies. (See Jarom 
7; Mosiah 10:2; Alma 48:7-9; 49:2.) 

Superior Nephite generalship was a highly sig- 
nificant factor. For example, the generals did not 
fight today's war with yesterday's methods. The 
Lamanites discovered this to their cost when, hav- 
ing been soundly beaten two years previously by a 
Nephite army wearing protective body covering, 
they themselves attacked in about 72 B.C., wearing 
similar covering — only to find the great man and 
general, Moroni, a step ahead of them in prepara- 
tion. (See Alma 43:19-21, 37, 38; 49:1-23.) Good 
scouting arrangements, ambushes, decoy movements, 
attacking the enemy simultaneously in his front and 
rear, refusing to be drawn by impatience into un- 
favorable battle conditions — such superior tactics 
more than once compensated for numerical inferior- 
ity and helped to bring victory to the Nephite arms. 
(See Alma 2:21-38; 43:22-52; 52:21-40; 3 Nephi 

While the military leaders certainly were men of 
intelligence and experience, their successful general- 
ship was no doubt partly inspiration, for they were 
men of God. (See 3 Nephi 3:19.) Alma, Zoram, 
Teancum, Lehi, Moroni, Helaman, Moronihah, Gid- 
giddoni, Mormon — for the Book of Mormon reader 
these names are synonymous with principle, cour- 
age, righteousness, and love of freedom. Their righ- 
teousness was shown in victory — they spared the 
defeated foe even when they could easily have 
slaughtered them and thus permanently depleted the 
enemy forces. (See Alma 44:17-20.) Their wisdom 
was shown in a victor's firmness — they demanded 
requisite assurances from the enemy, whether Ne- 
phite dissenter or Lamanite; they enforced the law; 
and they inflicted the death penalty on those who 
asserted a continuing threat to national freedom. 
(Alma chapter 44; Alma 46:34-36; 62:7-10.) 

But the reasons given above for consistent Ne- 
phite victory were merely contributory to the over- 

whelming one — their faith and trust in God, which 
of course was allied with good works. When they 
had made this inner preparation and fortification, 
it exceeded in its effect all the military ones, how- 
ever important those were. It imparted the strength 
needed against the more numerous and bloodthirsty 
Lamanites. (See Jarom 6.) It gave courage to face 
a terrible foe. (See 3 Nephi 4:7-10.) Fortified by 
prayer and God's assurances (see Alma 2:28; 58:10, 
11), the Nephi tes always could be confident of vic- 

And when were the Nephites not worthy? At 
times throughout Nephite history, national righ- 
teousness declined. Spiritually unprepared, their best 
defense — God's assistance — therefore unavailable, 
the Nephites were not victorious until and unless 
they repented. They finally became as wicked and 
bloodthirsty as the Lamanites. (See Mormon 4:11; 
Moroni 9:9, 10.) They refused to repent and utterly 
rejected God. (See Mormon 2:14; 3:3.) Boasting in 
their own strength they enjoyed several victories, 
and even foolishly carried the war into Lamanite 
territory. (See Mormon 3:9; 4:1-4.) But the tide 
turned, and they were finally engulfed and then ex- 
terminated by the Lamanite hordes. A people blessed 
with the fulness of the Gospel had excelled all Israel ^^ 
in wickedness (see Mormon 4:10-12), and God had | W> 
withdrawn His aid from them. Hence they fell to 
a relentless enemy. 

Mormon's heart-rending words, written after the 
last great battle and not long before he was to meet 
death at Lamanite hands, contrast what might have 
been with the harrowing reality for those lost souls. 
His words are a fitting comment on this gripping 
and poignant story of a nation which rejected God. 

O ye fair ones, how could ye have departed from the 
ways of the Lord! O ye fair ones, how could ye have re- 
jected that Jesus, who stood with open arms to receive you! 

Behold, if ye had not done this, ye would not have fallen. 
But behold, ye are fallen, and I mourn your loss. 

O ye fair sons and daughters, ye fathers and mothers, 
ye husbands and wives, ye fair ones, how is it that ye 
could have fallen! 

But behold, ye are gone, and my sorrows cannot bring 
your return. (Mormon 6:17-20.) 

Our chart shows an unmistakable connection be- 
tween righteousness and victory. Continued righ- 
teousness would have ensured national survival. 
Cynics notwithstanding, God does stand ready to 
assist a righteous cause, both in peace and in war. 
The writer of Proverbs expressed it thus: "Righ- 
teousness exalteth a nation : but sin is a reproach to 
any people." (Proverbs 14:34.) Righteousness not 
only exalts a nation; it also saves it. Unfortunately, 
as a nation, the fourth century Nephites did not 
learn this in time. 

Library File Reference : NEPHITES. 




(As recorded in The Book of Mormon) 


2 Nephi 5:34; 
Jacob 7:24, 26; 
Jarom; Enos; Omni 

Omni 24; 
Words of Mormon 
13, 14 

Mosiah9-ll, 19-21 

Approx. Dates Nephites' Spiritual Condition 




Apparently faith was ex- 


There were many wars in the land of Nephi. Nephites ap- 
parently victorious. 


Between Fought "in the strength Much bloodshed. Many thousands of Lamanites slain. 

dV 1 °f * he Lord " Nephites victorious. 


t Between Initially good; bad under 

187 and 123 King Noah; then repent- 
B.C. ance was exercised 

Alma 2 

87 B.C. God "strengthened their 


Wars in land of Nephi, to which a group of Nephites had 
returned about 200 B.C. Nephites prevail at first, lat- 
terly made slaves of Lamanites. They rejoin main 
Nephite body in Zarahemla about 122 B.C. 

Amlicites* seek to establish monarchy by force. Great 
slaughter. Nephites defeat (1) Amlicites, (2) com- 

»bined Amlicites and Lamanites. Military leaders: 
Alma, Jr. and [Amlici*]. 

Alma 3:20-23 

87 B.C. 

Prayerful and humble 

Nephites victorious. Dead slain in battle this year totaled 
tens of thousands. 

Alma 16:1-11 

81 B.C. 

General Zoram seeks 
God's direction 

Lamanites destroy wicked city of Ammonihah. Nephites 
victorious. Military leader: Zoram. 

Alma 25:3; 

81 and 76 

Kindness shown to con- 
verted Lamanites 

Many battles, tremendous slaughter. Tens of thousands of 
Lamanites slain. Nephites victorious. 

Alma 35:10-13; 
43 and 44 

74 B.C. 

Righteous desires and 
principles were manifest 

Alma 46:1-33; 
51:22 to 62:39 

73-60 B.C. 

Righteous were apparent- 
ly sufficiently numerous 
for the nation to win 
God's favor 

Alma 63:14, 15 

53 B.C. 

No indication given 

Zoramites,* Amalekites,* and Lamanites combine against 
Nephites. Nephites victorious. Dead too numerous to 
count. Military leaders: Moroni, Lehi, and [Zerahem- 

Amalickiah* aspires to be Nephite king. Moroni raises 
"title of liberty." Amalickiah usurps Lamanite throne, 
attacks Nephites. Nephite dissensions and civil strife 
benefit the enemy. (See Alma 50:26-36; 51:13-20.) 
Considerable Lamanite successes, but Nephites even- 
tually victorious. Military leaders: Moroni, Lehi, Tean- 
cum, Helaman, [Amalickiah,* Ammoron,* and Jacob*]. 

Lamanites, stirred up by Nephite dissenters, are defeated 
with great losses. Military leader: Moronihah. 

Helaman 1:14-33 

51 B.C. 

Much contention 

Helaman 4:1, 2 

38 B.C. Many dissensions in the 


Coriantumr* leads Lamanites, thrusts deep into Nephite 
territory, takes many cities (including Zarahemla) with 
great slaughter of Nephites. Nephites finally victorious. 
Gadianton robbers beginning. Military leaders: Moroni- 
hah, Lehi, and [Coriantumr*]. 

Civil war. Rebellious are slain or they defect to Lamanites. 

Helaman 4:4-19 

35 B.C. 

followed by repentance 

Helaman 11:1-3, Various, 

24-33 20 B.C.- 

3 Nephi 1:27; 2:11- A.D. 22 
19; 3 and 4 

Famine brings repentance, 
then wickedness returns. 
Latterly people become 

Dissenters stir up Lamanites. Great slaughter of Nephites, 
who lose half their lands to the Lamanites. (Converted 
Lamanites later restore Nephite lands.) Military leader: 

Gadianton robbers made up of Nephites and Lamanites, 
cause much contention and bloodshed. Loyal Nephites 
and converted Lamanites combine against them, finally 
eliminate them after greatest slaughter to date in Ne- 
phite/Lamanite history. Military leaders: Gidgiddoni, 
[Giddianhi and Zemnarihah]. 


Mormon 1:8; 2:1-9, 
16-29; 3:4-11; 

A.D. 322- 

Spiritual decline until 
wickedness rules the 
whole land. Nephites re- 
ject call to repentance 

Fortunes of war fluctuate until A.D. 375, then Lamanites 
prevail continuously. Gadianton robbers aid Lamanites 
in struggle. Utter wickedness and love of bloodshed 
provokes war of extermination. Nephite nation de- 
stroyed. Military leaders: Mormon (several other Ne- 
phite men mentioned), and [Aaron]. 

[ ] Enemy Leader * = Nephite dissenters f = Wars in land of Nephi, original Nephite territory 

Note: Unless otherwise indicated, Lamanites were the enemy. —Compiled by H. GeOTge Bickerstdff. 



t CfTY 11 UTAH MU 

Second Class Postage 

Paid at 
Salt Lake City, Utah 




It was like walking into the liv- 
ing room of a suburban mansion 
that day when I first entered the 
office of Lee Smith Bickmore on 
Park Avenue in downtown New 
York City. 

The green carpet was thick, and 
the drapes were of green damask. 
The chairs were upholstered in 
rich leather and silk in tones of 
blue, green,* beige, and brown. 

Silver-haired Lee Bickmore sat 
relaxed behind a huge Chippen- 
dale desk. No papers cluttered the 
mahogany top. He looked young 
for his 58 years. His face was ser- 
enely smooth, of rather pinkish 
hue. His chin was dimpled, and his 
brown eyes were kindly. He spoke 
in quiet tones. 

He is president of the National 
Biscuit Company, with plants 
across America, and in foreign 
countries stretching from Australia 
to Germany. 

The homelike surroundings of 
Lee S. Bickmore's office and his 
tranquil demeanor gave no indi- 
cation of the dogged struggle that 
earned him this place as one of 
America's top industrialists. 

Lee Bickmore as a young man 
was fired by the company over 
which he now presides. Briefly, 
this is his story: 

He was born (with a twin sister) 
in Paradise, Utah, a farming com- 
munity of some 500 souls on the 
east bank of a Cache Valley stream^ 
which some people call Little Bear 
River; others, the Muddy. There 

(For Course 9, lesson of September 3, "The 
Power of Faith"; for Course 19, lesson of 
September 10, "Why a Church?"; for Course 
25, lesson of September 24, "It Shows in 
Your Face"; for Course 27, lesson of August 
13, "Daily Work"; for Course 29, lesson of 
August 20, "Why Is Man Here?"; to support 
family home evening lesson 25; and of gen- 
eral interest.) 

were 12 children in Lee's family. 
His father was a farmer (dairy 
cows, peas, and wheat), elemen- 
tary schoolteacher, and stake pres- 

Blue shirted and in overalls, 
tow-headed Lee worked hard on 
his father's farm, was active in the 
Church, and liked shooting mar- 
bles over Cache Valley's rich, gray- 
black soil. He put himself through 
Utah State University clerking at 
a J. C. Penney store. 

"Lee was a rather serious boy, 
but everyone liked him," a cousin 
said of him. "He always seemed to 
know what he wanted." 

At 24, Lee got a job with Na- 
tional Biscuit Company as sales- 
man in Pocatello, Idaho. After he 
had been selling only a month and 
a half, President Franklin D. 
Roosevelt closed the nation's 
banks and asked for a moratorium 
on expiration of loans. America 
was in the midst of the great de- 
pression. National Biscuit Com- 
pany's headquarters sent out or- 
ders to retrench. Lee Bickmore 
was still single and was the lat- 
est salesman hired in Pocatello. 
He was laid off. 

For six months Lee dug post 
holes for ranchers and did odd jobs 
for J. C. Penney. But he wanted 
to get back with the biscuit com- 
pany. He returned to his former 
employer. There was a part-time 
ijjgb unloading freight and sweep- 
ing up the place. Lee took the job. 
After a few months he was put on 
steady for $15 a week, working as 
janitor and doing warehouse work. 
In about a year he became ship- 
ping clerk, then salesman again. 

Ten years after he was fired, Lee 

Art by Dale Kilbourn. 

Bickmore became branch manager 
at Pocatello. Three years later, in 
1946, he was transferred to Nabis- 
co's headquarters in New York 
City. In 1960, at 51, he became 
company president. 

Since then the company's for- 
tunes have grown like beanstocks 
in Cache Valley. Every year since 
Lee Bickmore has been president, 
Nabisco's sales have set records. 
Every year the company's divi- 
dends have increased. Last year 
Nabisco introduced more than 15 
new products. 

Though business takes him to 
Europe seven or eight times a year, 
Lee Bickmore continues to be ac- 
tive in the Church. A former New 
York Stake high councilor, he now 
teaches a Sunday School class in 
Short Hills Ward, New Jersey 

"Lee has always been so thought- 
ful and appreciative of his step- 
mother, who still lives," a family 
member told me. (His mother died 
when Lee was 12.) 

As I reflect on that first visit to 
Lee Bickmore's office, perhaps the 
atmosphere of serenity is typical 
after all. A man who fights a good 
fight, and who keeps his life in 
spiritual balance as he achieves, is 
a man at peace. Lee Bickmore im- 
presses me as that kind of man. 
— Wendell J. Ashton. 

Library File Reference: PEACE.